PATIENCE       Rev. GEOFFREY S. CHILDS       1958


THE NEW CHURCH LIFE
VOL. LXXVIII
JANUARY, 1958
No. 1
     "Be thou faithful unto death, and I will give thee a crown of life." (Revelation 2: 10)

     First states are times of inspiration and joy, when high resolutions come spontaneously. In the vast process of regeneration, first states are those of repentance. In times of repentance man turns to the Lord with his whole heart. He then has the joy of a heart that has newly found the Lord; the joy of a person who has been lost, but has finally found himself. In such first times of regeneration man vows to be "faithful unto death"-to live the truth, regardless of what may come.
     First states of marriage are those in which husband and wife are given a foretaste of conjugial happiness itself, and vow that their love is true. They then secretly vow that they will meet the highest ideals in marriage, and they do this with heartfelt sincerity.
     During first states the proprium is subdued. It is held in check by the Lord. Man is temporarily raised into heaven itself. But the time must come when first states end, and man must again face the evils of his proprium. Then the high inspiration and the joy of first states fade away. Then the high resolutions man has made are terribly challenged. The evil and falsity of the proprium attack the innermost chamber of man's heart and subtly, yet powerfully, try to break down his ideals-his faithfulness to truth, his faithfulness in marriage.
     Man finds that the resolutions made sincerely in first states of repentance are most difficult to keep. Indifference begins to sap the strength of his will power. Like the seeds which fell among thorns and were choked, his ideals fall among the thorns of the spirit. The "cares and riches and pleasures of this life" (Luke 8: 14) gradually come to seem more important than the ideals of heaven. Thus the depth and sincerity of man's faith are challenged. He is then faced with two choices: either he can be patient, and persevere in fighting his evils; or in impatience he can reject all his idealism.
     The same challenge faces husband and wife in marriage. When first states of inspiration and joy fade, the couple can be patient and continue to fight against the evils which would harm their marriage, or in impatience over the struggle necessary to fight against their selfishness they can give in to their proprium and thus lose all that has been precious to them.
     When our idealism, either in repentance or in marriage, is challenged by the proprium, we come into temptation. And there are then two powerful forces working upon us. These are an influx from heaven and an influx from hell. In its influx into man's heart and thought the force of hell concentrates itself into one emotion-impatience: conversely, the influx from heaven is sensed as patience.
     The impatience and the patience within us do battle in temptation. Evil loves cry out to be indulged, and they try to poison all that is heavenly in man with their impatience; for if they can succeed in destroying man's interior patience, then they have won their battle.
     Every man is born with the cross of hereditary evil. And from that evil he takes spontaneously to falsities as he matures. In times of temptation, evil and falsity torment those who are trying to regenerate. And this torment stirs up in man a deep impatience with the Lord Himself. Man wonders: How can the Lord be merciful if He permits me to suffer so? Why should I fight against my evils if they are such an unfair burden? Surely the fault lies with the Lord if I give in, since He is the one who allows me to be so unhappy!
     Thus the impatience of hell works and works upon man, undermining his faithfulness. Indeed, impatience with the Lord is so great in man that he could not survive the attacks of hell if it were not for a counterbalancing influx that inflows from the Lord Himself. This influx is that of patience, termed in the book of Revelation "the patience of the saints" (14: 12). It is this patience that enables man to endure steadfastly all the unhappiness of temptation, until evils come to a head and can be rejected.
     The highest example of patience in temptation is found in the Lord Himself. We read: "He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth" (Isaiah 53: 7). The Lord opened not His mouth because He fought from His Divine soul, which is the source of patience itself.
     Man cannot survive in temptation unless he opens his heart to receive the influx of patience that flows forth from the Lord.

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If he allows himself to receive this influx, then he is like the seeds which fell upon good ground; for these are "they, which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience" (Luke 8: 15).
     Because all that is good within man expresses itself in his spiritual patience, the quality of patience is many-sided. Outwardly, patience manifests itself in self-compulsion; that is, in man's compelling himself to be faithful to his ideals, even when he does not wish to be. Such patience copes with and fights against proprial delights in the "cares and riches and pleasures of this life." It combats the indifference and apathy of the proprium.
     Interiorly, patience springs from trust in the Lord-the complete trust that the Lord will, in time, take the faithful man to His heart. Within spiritual patience, then, there are innocence, trust and belief. By further reflection, indeed, we can see that patience is the containant of all that is heavenly within us.
     Spiritual patience has become such a necessary quality in the church because of man's burden of hereditary evil. To be rid of this burden, man must undergo trials and experience frustrations, times of deep unhappiness. And without patience he could never endure these trials. Before the fall, when man had no such heredity, patience was not the essential quality of the church, for the celestial church did good spontaneously and with joy. The need for patience is the mark of the spiritual church, the church established after the race fell. Without spiritual patience no man could regenerate; there would be no conjugial love upon earth; and there could be no church at all. In our times, patience is the mark of the true man.
     The need for patience is not limited, however, to individuals and their spiritual struggles. There is the same need within groups. For what is true in particulars is true in generals; what is true of the individual is true of the group. Thus there is a vital need for patience in church group within organizations dedicated to spiritual uses.
     In organized churches also there are times of inspiration and delight. There are times of first states. But just as surely there are times when the inspiration of serving spiritual uses in a church will fail, when it will become undelightful to worship the Lord and be instructed in His Word. When this state comes the church will fail, unless there be in it a faithful self -compulsion. There must be patience- steadfastness in worshipping the Lord and in gaining instruction from His Word. There must be faithfulness, no matter what obstacles are encountered, and what temptations arise. Such obstacles are defined in the parable of the sower as the "cares and riches and pleasures of this life."
     It is such patience that makes a church, that permits it to grow; permits it to become the true bride and wife of the Lord.

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Because patience is essential to the life of the church the Lord said: "I have set watchmen upon thy walls, 0 Jerusalem, which shall not hold their peace day nor night. Ye that make mention of the Lord, keep not silence; and rest not before Him until He establish, and until He make Jerusalem a praise in the earth" (Isaiah 62: 6, 7). This is a call for patience on the part of the priesthood. But it is also a call to those who hear the cry of the watchmen; and they should be faithful to this call day and night, for otherwise the church will perish.
     If there is true patience within a church, then it will grow. It will survive the temptations which arise from this world, and will take on a strength and beauty it never before possessed. It will truly become the bride and wife of the Lord.
     A church which is patient in temptation is given by the Lord a "crown of life"-a crown of highest uses. And what is true of the church is true of the individual and also of husband and wife: "Be thou faithful unto death, and I will give thee a crown of life." Amen.

     LESSONS: Isaiah 62. Luke 8: 1-15. Apocalypse Explained 813: 2.
     MUSIC: Liturgy, pages 570, 485, 474.
     PRAYERS: Liturgy, nos. 103, 123.
SOME GENERAL CHURCH USES 1958

SOME GENERAL CHURCH USES              1958

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from preschool through grade 12. 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, Bryn Athyn, Pa.

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HOW WE SHOULD THINK OF GOD 1958

HOW WE SHOULD THINK OF GOD       Rev. MARTIN PRYKE       1958

     (Delivered at the Eastern Canada District Assembly, Kitchener, Ontario, October 13, 1957.)

     In the New Church we are often puzzled by the question of how we should think of God. As rational sentient beings, aware of our own limitations and lack of spiritual perception, we are concerned to try to decide what mental concept we should have of our Creator and Savior. We are familiar with much of the teaching concerning the Divine attributes, and yet it does not always seem to produce a complete picture which we can hold in the mind as the object of our worship and of our life. When we fall on our knees to pray, how should we think of God? It is traditional with us to shun, or to use only very carefully, pictorial representations of the Lord; yet we know that we are not to worship an invisible God, a formless force. Is our vision to be the wrathful God of the Jews, or the sentimental picture often conceived for children at this day? Is it to be the benign heavenly Father, or the Lord of hosts in battle against evil? Is it to be God the judge of the nations, or the Healer of the sick; God the Creator, or the Lord the Redeemer? Our choice seems so great, for His attributes are so many; yet in trying to include all, shall we lose any coherent concept and find ourselves worshipping something so confused and vague as to have no meaning? We appear to be in danger of having either so fixed and definite a concrete and material picture that it no longer represents an infinite God to us, or else so all-inclusive a view that it has no definition, no form, and so no real value as a center of either our worship or our lives.
     The revelation to the New Church is a rational revelation which answers our needs, not only in abstract theology, but also in such practical matters as this. The New Church man does not need to fear such a problem lest it be too mundane, or too materialistic in outlook. It is a question which we all need to answer for ourselves. For the idea of God which we hold in our minds is the basis of all our thought on spiritual matters, and so is of the greatest importance to us.
     In seeking the answer to our question, we must first acknowledge our limitations. The vision we shall have of our Maker will of necessity be imperfect, limited, partial, changing and on occasion self-contradictory.

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This is inevitably so; for we are finite beings, restricted in our understanding, confined in our vision, merely human in our loves. The finite can never comprehend the Infinite; the human understanding cannot grasp infinite truth; man cannot see God Himself and live. To strain to see the Infinite itself will lead only to insanity-most of us have experienced a strange sense of losing our mental balance when we have tried to picture the immensity of creation and what could lie beyond it, or have tried to picture eternity in the past and the state before the creation of the world. These things are beyond the ken of the finite mind, and it is well that we should recognize that it is so and recognize the logic of the fact. If we could comprehend the Infinite we would ourselves be gods-a strange world peopled with infinite beings!

     Nevertheless, this opening acknowledgment of our limitations does not, by any means, imply that we can have no concept whatever of our God. It has been His constant work to provide that mankind shall always be possessed of a living, significant vision of their Creator-a vision which shall serve as the meaningful center of worship and life.
     This vision is gained by piecing together a multitude of apparently isolated facts revealed and made known to us-a process which continues to eternity. Always we can add another piece, another concept, another realization of Divine qualities, to the picture we build in our minds. But the process is never completed, and so never reaches the point where we have a complete vision of the Infinite.
     Moreover, all these pieces cannot be comprehended at one time. The concepts become too large, as well as too numerous, for us to embrace them all in a single moment. We are compelled by the limitations of the human mind to consider one facet at a time. By way of illustration let us imagine ourselves to be looking at a silver ball: we may turn it in our hands and look at all sides of it; we might cut it in half and examine the interior; but we can never see all sides of it at once, or the inside at the same time as the outside. We would need an "infinite view" to see the whole surface of the ball at once. Thus it is with our knowledges concerning the Lord-we can never comprehend them all at once.
     Our purpose, then, will be to seek all the knowledges we can concerning the Divine, to piece these knowledges together to form as complete a whole as possible, to add to our fund of knowledge at all times, and yet to remember the inevitable limitations of our comprehension.
     Our sources are to be found in those places where the Divine is revealed in the forms of this created world. We can learn truths only through the bodily senses; there is no instantaneous revelation made directly to the mind of man, and in this day there is no opening of the spiritual eyes with a revelation by means of the senses of the spirit.

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Thus we are dependent upon what we may learn from the realm of creation itself, and from those specific written revelations made by God with the immediate purpose that He may be known to His creatures.
     Can we doubt that we may learn something of the Creator from creation? Is not the imprint of the Maker upon that which He has made? In the Most Ancient Church, creation was the very text book concerning spiritual things. From their innate knowledge of correspondences men perceived, within the very ultimates of this world, spiritual and Divine things, learning of heaven and of God Himself. Such perception was lost at the fall, but a general view of the Creator, and wonderful confirmations of the teachings of His Word, remain for us in the world of nature, if we will but pause to observe and consider them. Who can examine the minute wonders of the world of the microscope, and the giant miracles revealed by the telescope, without marvelling at the power and infinity of God? Who can contemplate the marvellous intricacies and harmonies of the human body and remain unmindful of the Creator's wisdom? Who can drink in the beauties of a mountain, a wood, a sunset or a single bloom, without dreaming of the greater beauties of heaven and the infinite mercy and love of his Savior? Indeed we may see God in all that we look upon!
     Yet, from nature alone, we would know nothing of God. Every man, born in His image, inherently inclines to a belief in God; every man sees every demonstration and confirmation of this fact in the world about him; but without the plainly revealed truth of the Word, he would have no idea of an infinite Creator and merciful Savior. The Word of the Lord is the window of heaven, in which we glimpse the God of heaven Himself. Here alone does He now clearly reveal Himself; upon this one source is man entirely dependent. The blackness of the world brought about by the fall has been illumined by the pages of the threefold Word, for here the Lord is seen as He has revealed Himself in His two advents. Here the wonders of the Incarnation are made known and God is revealed in His essential form. Here is the very answer to our question, "How may we think of God?" Here He is seen, not, it is true, as He is in Himself in His infinity, but as He is in His Divine Human, as He may be seen and known by man.

     It is here, then, in the pages of Revelation, that we must search for a solution to our problem-while mindful of the aid which a thoughtful rational observation of the world about us will provide. Let us, then, note the specific "facts," or truths, which are made known to us concerning the God we worship. It is only in the light of these that we may build a true vision for our constant inspiration and guidance.

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     Firstly, we are taught of God the Creator: This is the heavenly Father who formed the vast spiritual and natural macrocosm in order that there might be a heaven from the human race. This is the infinite life which is life itself; this is the omnipotent, omniscient and omnipresent God who finited His infinity in the act of creation, and who thus established an impassable barrier between Himself and the world of man. There is no geometric ratio between the infinite and the finite; instead there is the wondrous link of correspondence which exists because creation was formed in the image of its Maker. Correspondence is the nexus between discrete degrees-and thus also between the infinite and the finite-which never merges or blurs the two together, but provides communication between them because of a perfect "correspondence" between uses on the two planes. Thus life may flow from the higher into the lower because the lower is created in a correspondent form capable of receiving the higher-even as an electric machine is designed to receive an electric current; its form "corresponds" to the life which is to flow into it.
     To see God as the Creator, however, is to see only one aspect of the Divine; we may also consider Him as the Lord the Redeemer. In this view, we think of the Lord's love and mercy, of His unending and everlasting care for the human race, of His constant provision for man's salvation and eternal joy. Now we remember His care from the time of man's fall: His preparation for the Advent, the hundreds of years of prophecy, the raising up of a representative of a church, the wonderful disposing of events connected with the Incarnation itself. We remember His love of salvation which redeemed man from the power of the hells-His wondrous intervention to stem the forces of evil and to restore a knowledge of Himself to the fallen race of man. The Second Advent, although more didactic in character, was as infused with the Lord's love, and was as vital to man's salvation as was the first. In both we see the Lord as our Savior, and are overwhelmed by the prodigious work, extending over thousands of years, to insure that the catastrophic consequences of the fall and of man's subsequent decline should not lead to the self-annihilation of the race.
     Yet God is not to be regarded solely in an historical sense; simply as the Creator at the beginning of time, or as the Redeemer of hundreds of years ago. He is not simply a God of the past, but of the present and future, too. The eternal God is not a God limited by time, although He is present in all time. Thus we are to think of God as the Preserver of today-the inflowing life which keeps in being all that has been created. This is the constant effort of the Lord to bring into effect the purpose of His creation-a heaven from the human race. Creation is not a machine which has been started and is then left gradually to slow down and stop. It is an organic vessel constantly receptive of life.

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The Divine love did not cease at the time of creation; it continues, constantly endeavoring to make the purpose of creation fully effective. This is the Lord as the constant Preserver-the Lord present at all times, seeking to bring us to salvation and eternal joy.

     Let us turn now to a different view of the Divine, a different, although certainly not unrelated, approach. Let us consider God as to the Divine attributes now expressed in the more philosophical terms and concepts of love, wisdom and use. These three make one; they make the complete human form necessary to the achievement of any end. No man will achieve an objective if he does not have the love-the urge, the drive-to do so. Nor will he achieve it without the necessary wisdom or knowledge. But these two operating together will produce an activity which will lead to the fulfillment of the end which had been held in view. These attributes, human and limited in man, are infinite and Divine in the Lord. He has infinite love which is life itself-an infinite love which seeks to pour itself out upon others outside of itself, to be conjoined with them, and to make them happy from itself. He has the infinite wisdom which makes the urge for the creation of a heaven from the human race to be capable of achievement-a wisdom which will match in scope and magnitude the unending love which is its life and soul. This is the wisdom which directs the urge of infinite love and brings its ends into being. These two together are Divine use-an operating infinite, God-Man Himself.
     To see that God is a God of love, wisdom and use is to see Him in the human form. The free exercise of love is liberty and of wisdom is rationality; these two, liberty and rationality, may be seen to be the essential attributes which make man to be truly human. Some of the external consequences of these faculties may be seen in his ability to speak and to write, in his degree of "civilization," in his power over the forces of nature, and in many such things; but man's ability to make fire or to invent the wheel does not make him human. They are manifestations of his humanity, which itself rests in his Divinely given gifts of liberty and rationality, of love and wisdom.
     When we recognize these same gifts in God, in an infinite form, we know that God is also a man, that His form, too, is human. He is not a mere force or power, but a wise and loving person or being. We say that God is in the human form because our first experience of that form is in the human race; but it is more true to say, even though more cumbersome, that He is in the Divine form and we, human beings, are in His form or image. The origin is in Him and not in us; He is the first, we are the image.

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     God, then, is the first, original and perfect Man: not finite, limited, frail man; but infinite man, the very man, Man Himself. As we say this we must remind ourselves that the human form, which is in essence the Divine form, does not simply imply, or is not simply a matter of, bodily shape. While the human physical form does correspond to the spiritual form within and does reflect it forth, yet we are not human from that, but from the will and understand ing-love and wisdom-of the spirit. Man is man on account of his spiritual form, not on account of physical shape. Thus when we speak and think of God in the human form, our thought is not to be confined to shape or bodily appearance, but is rather to be concerned with the infinite love and wisdom.
     This is not merely a philosophical or abstract point; it is a matter of practical theology, a matter of our own relationship with our Maker, and eventually becomes a matter of the daily life. If we believe in, and think of, a god, who is merely an invisible force behind the natural world, an unseen power to which can be conveniently ascribed those attributes which are beyond the reach of scientific observation, then our god is without form or purpose. Can we worship such a god? Can he command and we obey? Can we be warmed by the comfort of his love and the strength of his arm? Can we be enlightened and inspired by his wisdom, or be uplifted to deeds of repentance by such an unknowable power? Can we shun evils as sins against such a one, or do good for the sake of a formless energy which is considered to lie within nature?
     Our God is not such a one. He is an infinite God of love and wisdom who has purpose in all that He works, who has infinite and tender mercy reaching to the minute details of life in each one of His creatures, young or old, man or woman, black or white, Christian or pagan. Here is a God we can see and know and comprehend. Here is a God we can worship, to whom we may address our innermost prayers, to whom we can look for instruction and guidance, whom we may praise and glorify, not only in word and song, but in every deed of our lives. Here is a God whose blessings we may receive, with whom we may be conjoined, who may be our everlasting king in heaven.
     Here is a God who can be possessed of Divine Providence, who constantly watches over His creatures in order that He may preserve their blessed inheritance of liberty and rationality, in order that He may turn evil to some good account, and who at all times will gently lead and inspire men to the path of salvation and joy.
     This, then, is no cold, scientific, reluctant acknowledgment of "something that we don't know"; "something within nature which we cannot see"; "something that we are forced to admit must exist." It is a living, vital concept of a purposeful God possessed of those attributes which rational thought confirms must be essential to the Creator of this miracle in which we live-the worlds of the spirit and of nature.

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     It has ever been the purpose of God to reveal Himself in this human form, so that man may know his Maker as He is; so that he shall not need to grope in the dark for a vision of his God, and so that he shall not think of a formless god, but a God before whom he may worship. Thus we see, from the beginning of time, a succession of revelations made to man which have differed considerably in form, but have had this in common, the revealing of the Divine Human.
     Before the fall, the connection between the spiritual world and the natural was not only close but was very evident. As men looked upon the ultimates of nature they immediately perceived the spiritual causes which lay within them. Their knowledge of correspondences was not an acquired scientific but was an innate perception. From this, as they looked upon the human form, they did not merely wonder at its natural marvels, nor did they only contemplate the corresponding spiritual form of man which it clothed, but they also saw, shining through it, the Divine Human of the Lord Himself. They recognized and marvelled that they were created in the image of God, and as they looked at their own form they saw the Divine within it.
     In addition, the men of the Most Ancient Church enjoyed open communication with heaven; where they saw the Lord, not as He is in Himself-for no man can thus see God and live-but in the form of an angel whose presence was filled with the Divine and through whom the Lord spake to men. Thus the men of these times were in no doubt as to the human form of the Lord; indeed, so conscious of this were they that they would call no one "man"-only the Lord Himself. They felt powerfully the fact that the Lord is the first and only man, and that we have that form which we call "human" only from Him (AC 49).
     After the fall, frequent communication with heaven ceased, and correspondences were no longer innately perceived, but were learned as knowledges and became a science which later deteriorated into magic and idolatry. Nevertheless, the concept of the Divine Human was preserved by two means: by the visions which were still granted to the prophets, in which angels were still seen infilled with the Spirit of God; and also by the Messianic prophecies, which assured the church that the Lord would eventually come into the world in His own form to be their king. Looking to the time when He was to come as a man amongst men, they could not doubt that Jehovah God was God-Man.

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     These revelations of the Divine Human were preserved in the pages of the Ancient Word and later in the Old Testament, for similar conditions prevailed up to the time of the consummation of the Jewish Church.
     The most ultimate, and thus most powerful, revelations of the Divine Human of the Lord, of course, took place in the supreme miracle of the Divine incarnation. In the face of this wondrous event, what man could doubt that his God is a God of love and wisdom; not simply omnipotent and omnipresent, but possessed of a Divine will and an infinite understanding? What man can now question the existence of a loving, merciful Redeemer, of a beneficent Providence and an all-seeing wisdom? In the pages of the New Testament the sacred record is preserved; there we see the Savior healing the sick, hear Him preach to the poor in spirit; and we may fall on our knees before Him in gratitude for His saving mercy.
     In the pages of the Writings of the Second Advent, we see the same Divine Human come again with yet greater glory in a rational revelation of the same God-man. No longer is the Divine revealed simply in human shape, as through an angel or in the Incarnation-with rather uncertain glimpses of the real significance of such an appearing. Now we are shown in terms which appeal to the rational understanding of man what is more deeply implied in the concept of the Divine Human; and this teaching is the very heart and soul, the very core, of the doctrines of the New Church. We are shown what are the fundamental characteristics of the human form; what it is that makes man to be man; and how it is that these distinctively human attributes, love and wisdom, are an image of God Himself from whom they come.

     Lest we become lost in a welter of abstract ideas, let us come back to our present problem and ask ourselves once again how it is that we should envision God in our thoughts. A powerful comparison may be made with how it is that we come to think of another man. Upon first meeting him we think solely of his physical appearance; we judge him from it; we describe him to others by that alone; and if we forget the physical appearance we forget the man completely, for that was all that we knew of him.
     As we come to know this man better, we see much more than the body of flesh and blood. We begin to know something of his understanding; what knowledge he possesses, what interests he has, what is the quality of his logic, his clarity of thought and reasoning ability. We also begin to know something of his will; what his ideals are, where his affections lie, and what it is in life that he regards as most sacred.
     To proceed a step further, we may note that in conjugial love between husband and wife, there will gradually build up a more interior view still-so that inmost thoughts and affections are mutually known and shared.

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It is only in this way that the marriage becomes an internal bond which will continue to bind together in the other life when merely natural things have fallen away and only these inmost things remain to be married together in the conjugial love of heaven.
     It is true, however, that we never see the man himself absolutely-and on earth it is not necessary, nor permissible, for us to judge his spiritual state; but we do see something of the real man shining through the garments of his earthly life. We know many planes of his life and may think and speak of him in many ways; we may speak of him as to his physical body, its health or appearance; we may speak of his civil or of his moral life; we may speak of his spiritual, eternal life. But also we may speak of him in his many uses, as a father, a husband, a son, an engineer, a layman of the church, a soldier of his country. So many aspects of one complex man all help to give a growing picture of him; yet it is one which is never complete, because we can never plumb his depths nor encompass at once in our mind's eye all the pictures we have of him.
     Let us note one more thing in this connection. On an early acquaintance with another man we think only of his externals; but with those whom we love the most, externals occupy our thought but little, and it is our knowledge and recollection of their interior states that we cherish and bring back to mind. Indeed, when parted from them, we may actually have difficulty in being able to conjure in our memory their physical form -not because we do not know it, but because so many other more important memories crowd it out. Yet we have not forgotten them, because we cannot conjure up their faces before our eyes; our mind is crowded with a thousand images of their affections and thoughts, of their kindnesses, of their wisdom, which hold us very close to them despite a physical separation. Is it surprising that one partner will feel the presence of the other even when he has left this world of physical appearances?
     Now, is not our knowledge and concept, our vision of the Lord, a very similar thing, built up in a similar way? As little children we learn of the Divine Human in the most concrete way. He is our heavenly Father; a man, but a man so great and so wonderful that He made the whole world, made even our father and mother, made the sun, the sky and the trees. The childish vision has no doubt but that this is a man of whom we speak-but a man so different that we cannot actually see Him, although we may learn about Him from His Word.
     In teaching infants about God we will be sure to preserve the human form in their minds; we will show them carefully chosen pictures of their heavenly Father-varied pictures, so that their thought is not fixed in one image; we will teach them how He was born as a baby in the world and how He grew up to teach and perform miracles-marvels that only the Lord can do. This first instruction is basic to all which is to follow: it is the ultimate presentation of the Divine Human upon which all other concepts will be built; the ultimate which is always necessary for communication.

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     As the children grow older we gradually add to their knowledge of the Divine attributes. We show them, from the stories of Scripture, the omnipotence and omniscience of God. They delight in the many miracles of both the Old and New Testaments which demonstrate the infinite power and knowledge of the Lord. Gradually they learn also of His omnipresence; they begin to combine their picture of Him as a man with the idea that He is not in one place, in the sky or in heaven, but is everywhere. There is an apparent contradiction here between a space concept and a spaceless concept which we would expect completely to puzzle and confuse the child. But he has become accustomed to wondrous things which are part of God, and simply adds this to his store of knowledge concerning his Creator.
     The child is situated here as we are after we have known another person for a short while. We have progressed beyond a mere awareness of his physical frame and are beginning to learn something of his outstanding characteristics, although there remain many things which we do not begin to know.
     As adolescence approaches, a child begins to be capable of some abstract thought, and can see that a man is not a man from his physical form but from his will and understanding. He can see that it is the possession of liberty and rationality that distinguishes man from the beasts; it is these faculties which make him an immortal being, and which are the image of God. Thus he can recognize that the Lord is Divine Man, not on account of any physical shape, but on account of the infinite love and wisdom which are His. He sees that these make Him to be a God who can be worshipped, obeyed and loved by the human race, which is created in His image and so is capable of conjunction with Him.
     This concept is the basis of a rational acknowledgment of the Divine Human and, in adult years, will be built upon from a continued study of the Word; indeed the concept will be broadened, deepened and enlarged to eternity. We are now like a married partner who increasingly recognizes the spiritual form of husband or wife and will continue to know that form more deeply, both in this life and in the life to come.
     A note of warning must be added here. The adult concept of the Divine will not think from person to essence, but from essence to person (AR 611). While the concept of a Divine person, beginning with the childish vision of a merely physical shape, is the way by which we climb to a vision of the Divine essence, love and wisdom, yet once we have made that ascent we must look from above down, from essence to person, and must not return to look from person to essence.

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To do this is to hold ourselves down in sensual images and to confine our concepts of the Divine to the most material ideas. But to look from essence to person is to look from above, from essential concepts down, which will bring life and meaning to the preliminary, grosser, ideas. Here is the wonder of the potentialities of the mature rational human mind-it is capable of seeing something of the essence of God and can rise above a mere consideration of person.

     As adults we will, then, have many visions of the Lord and we shall think of Him in many ways. He will be our Creator and heavenly Father, life itself, Jehovah God; He will be Christ walking in Palestine, the Redeemer and Savior; He will be Divine love and wisdom; He will be the stern judge which is truth; He will be the merciful Lord who seeks gently to lead and guide us from evil to good. A thousand images crowd into our minds, increasing as our own understanding increases; a thousand images which can never be grasped all at one time by the human intellect, and which would still be far from giving a complete vision of our God, who is infinitely beyond the full comprehension of the human mind.
     A thousand images to meet our changing needs! We meditate upon our proprial ways, and are awed by the absolute certainty of Divine justice; we turn to the comfort of His Word and are warmed by a knowledge of His mercy, of His loving care for the children of men; we speak philosophically and conjure rational visions of the essential human attributes of love and wisdom; we contemplate the operation of Divine love through and by means of Divine wisdom in the fulfillment of Divine uses. We fall upon our knees and pray to the benevolent Father of man; we stand and praise in song the King of heaven.
     In other words, we shall think of God in many ways in the course of our lives. Sometimes we shall return to the sensual images of childhood; sometimes we shall rest in the simple, basic, yet rational concepts of youth; sometimes we shall delve into the more abstract and abstruse ramifications of the Godhead as revealed in the Second Advent, and, perchance, will plunge into the mysteries and wonders of the Incarnation and the Glorification.
     Yet, and here again is the important point, whatever our vision or thought may be at any particular time, it will always be a vision or thought of the Divine man, whether in a most ultimate or a most abstract form. To depart from that central theme is to depart from the truth itself, from the reality which is God, from the plain teaching of Revelation. Only by looking to the Divine Human may we know our Maker.
     "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath declared Him" (John 1: 18).

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CHICAGO DISTRICT ASSEMBLY 1958

CHICAGO DISTRICT ASSEMBLY       FREDERICK L. SCHNARR       1958

     GLENVIEW, OCTOBER 11-13, 1957

      Education was the central topic at the 1957 Chicago District Assembly. This was the case because of the birth of the Midwestern Academy of the New Church, which took place during the Assembly. Whatever misgivings or doubts anyone may have had concerning the future of the Midwestern Academy, he could not help but be affirmatively impressed by the manner in which the years of research, investigation and discussion that preceded clearly made evident the wisdom of establishing such an Academy as a use of the Chicago District. Seeing the vague and undefined dreams of past years gradually take form, and become an organized, legal entity, is a source of encouragement and an inspiration to proceed confidently. Certainly, anyone acquainted with the many steps leading to this historic event in New Church education can only believe that it has come about through the leading of Divine providence, and that its growth and development will be blessed by the Lord. [See NEW CHURCH LIFE, December, 1957 pp. 548-556.]

     Sessions. The first session, attendance 180, was opened by the Right Rev Willard D Pendleton with prayer and a reading from the Word.
     The Rev. Elmo C. Acton welcomed the guests on behalf of the Immanuel Church. He was then called upon by Bishop Pendleton to give a talk on education. The paper concerned itself mainly with education as a use of the church-the specific use of preparing men to take part in the Divine use of keeping open the communication between heaven and earth through the reading and understanding of the Word. Salvation is possible to all men of every faith and creed, but the use itself of the church can be performed by those only who have the Word and thereby know the Lord. For this use education is necessary, so that men may be prepared for the fulfillment of the Lord's words to His New Church: "Nunc licet"-"Now it is permitted to enter intellectually into the arcana of faith"; and, "Enter hereafter into the arcana of the Word, which has heretofore been shut up; for the particular truths therein are so many mirrors of the Lord" (TCR 508: 3, 6). After a brief discussion the meeting adjourned.
     The members and friends of the Assembly remained in the hall for an informal get together, however; and the visiting ladies of the Chicago District acted as hostesses, providing delightful refreshment for all.

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Appreciation was expressed to Mrs. Rudolph Barnitz and her assistants: Mrs. Robert Coulter, Mrs. Axel Eklund, Mrs. Charles Lindrooth, and Mrs. Alfred Mergen.
     The second session was held on Saturday morning with an attendance of 113. Members and friends of the Chicago District met at Rugen's Elementary School to hear an address by the Rev. Jan H. Weiss entitled, "How Do We Approach the Letter of the Word?" Mr. Weiss showed that the laws of exposition which the Writings set forth for the study of the letter of the Old and New Testaments apply also to the Writings themselves. "How are we to determine," he asked, "what is an 'open statement' in the Writings?" The speaker pointed out that the Writings also have a letter, which is the containant of interior truths. This letter, while not like that of the Old and New Testaments, yet speaks in appearances in rational appearances. Mr. Weiss explained that all degrees of truth are correspondential. The sensual truths of the Old Testament, the moral truths of the New Testament, and the rational truths of the Writings all correspond to heavenly degrees of truth, and finally to Divine truth itself. An active discussion followed the address.
     The third session, attendance 148, was held on Saturday afternoon, also at Rugen's School. Mr. Sydney E. Lee, reporting on behalf of the Committee on Education for the Chicago District, presented to the Assembly a brief review of the Committee's activities since its inception, and its present conclusions and recommendations. The report pointed out that these last would in no way be binding upon the Board of Directors of the Midwestern Academy. The report included information regarding the number of available students the Midwestern Academy could expect from this area in the future, the placing of the Academy, the facilities it would include, the faculty that would be required, and possible ways of raising support for the building and endowing of the Academy.
     After this report had been presented by Mr. Lee, Mr. Alan Fuller reviewed the by-laws of the Midwestern Academy of the New Church, emphasizing things of particular concern to future members. The object of the Academy was stated as follows:

     "The object for which this Corporation is formed is to establish, promote and maintain facilities for secondary and higher education in the Midwestern area based on the Writings and teachings of Emanuel Swedenborg, and to raise the necessary funds for the endowment thereof, looking at all times to the priesthood of the Chicago District of the General Church for its supervision of the educational policies to be employed."

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     Since the Committee on Education for the Chicago District had now finished its job, Bishop Pendleton dismissed it with sincere thanks. The meeting of the Chicago District Assembly was then adjourned, and time provided for all General Church members present to become charter members of the Midwestern Academy of the New Church if they so desired.

     Midwestern Academy Meetings. One hundred thirty-five persons became charter members, and the first meeting of the Corporation of the Midwestern Academy was immediately called to elect a Board of Directors. The following men were elected as the new Board:

Rev. Elmo C. Acton          3 yrs.
Rev. Frederick L. Schnarr      3 yrs.
Mr. Robert I. Coulter           3 yrs.
Mr. Sydney E. Lee               2 yrs.
Mr. Edward Kitzelman          2 yrs.
Mr. Alan Fuller               2 yrs.
Mr. Crebert Burnham          1 yrs.
Mr. Ralph Synnestvedt, Sr.     1 yr.

     After the meeting of the Corporation, the new Board of Directors met to elect officers for the Corporation. The results were as follows:

     President: Rev. Elmo C. Acton
     Vice President: Mr. Crebert Burnham
     Secretary: Mr. Harvey Holmes
     Treasurer: Mr. Geoffrey Blackman

     Banquet. On Saturday evening, after a delicious banquet of steak, the Right Rev. Willard D. Pendleton addressed 210 guests on the central purpose of New Church education, and on the importance of following a consecutive series in educating children in the things of the church. He stated that the knowledge and acknowledgment of God as a Divine-Human Man is the central purpose of New Church education. He showed how this concept is started in the mind of a little child through sensual truths from the stories of the Old Testament; how it develops further in later childhood and in youth through moral truths from the stories of the New Testament; and how it grows at last in youth and early adult life, through rational truths from the Writings, into a spiritual idea of God as Divine Man. Bishop Pendleton also pointed out the limitations of public school education. He explained that it is not just the courses in religion and philosophy that distinguish New Church education from that given in the public schools; the end and purpose of New Church education enter into every field of study, organizing and directing the use of scientific knowledges. He emphasized that when we think of the uses of New Church education, we ought not to think of them in terms of education for salvation, but rather of providing the means whereby the mind can enter into a spiritual idea of God as Divine Man.

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     The Rev. Elmo C. Acton, speaking on behalf of the entire Assembly, thanked Bishop Pendleton for his instructive and inspiring address, and expressed our happiness and delight in having the Bishop and his wife visit the District. Also, speaking again for the entire Assembly, Mr. Acton thanked the men from the Immanuel Church who had organized and prepared all the meals for the Assembly weekend, devoting much time and labor to the task. Mr. Hubert Junge and his assistants-Messrs. Albert Henderson, Harold Lee, Robert Richter and Daniel Wright-received a hearty round of applause.

     Services. At the family service, attendance 184, held on Sunday morning before the adult service, the Rev. Frederick L. Schnarr addressed the children on the subject of "Disobedience." Mr. Schnarr pointed out that all forms of disobedience are connected, in that they are all inspired by evil spirits, and showed how obedience to parents and teachers in little things leads to obedience to the Lord and to the teachings of His Word. He explained that one of the reasons for there being so many stories of disobedience in the Word is that we may be impressed with the importance of being obedient. We cannot walk the pathway to heaven, he said, unless we learn to be obedient; especially to be obedient to the Lord's Word.
     At the adult service, attendance 177, Bishop Pendleton preached on the text: "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). He showed why the Jews rejected the Lord, and why the Christian Church perverted the teaching given at the Lord's first coming. It is the attitude of the Christian world today, he said, to reject all forms of Divine revelation as being the authoritative law of God. Many Christians revere the Bible, but do not know wherein its holiness lies. The unwillingness to acknowledge the Old and New Testaments as the authoritative law of God is one of the reasons that so many find it difficult to acknowledge the Writings as Divinely authoritative. Bishop Pendleton also explained why the New Church is the crown of all the churches, and why it cannot fall, as have the former churches.
     The Assembly came to a proper and fitting conclusion on Sunday afternoon when members and friends joined together to partake of the Holy Supper. The entire Assembly was instructive and inspiring, giving us many new ideas to reflect upon, and renewed courage to carry the knowledge of spiritual truth into the many uses of life.
     FREDERICK L. SCHNARR

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OPENING OF THE ASPLUNDH FIELD HOUSE 1958

OPENING OF THE ASPLUNDH FIELD HOUSE              1958

     The multi-purpose building constructed for the Academy of the New Church, and to be officially known as the Asplundh Field House, was formally opened by President George de Charms on Friday, October 25th, 1957, as part of the Charter Day program. The opening ceremony, which was preceded and followed by the singing of school songs, took place after the service in the cathedral-from which the Board of Directors, the Faculty and the student body had marched in procession-and was witnessed by a large audience.

     PRESENTATION

     Mr. Lester Asplundh, chairman of the building committee, came forward and addressed President De Charms:
     "For many years, even before fire destroyed Benade Hall, it was evident that if we were to continue to expand our many uses, certain additional facilities would have to be constructed. When Benade Hall was rebuilt, many deficiencies were taken care of. However, it was impossible at that time to take care of all our needs properly and adequately.
     "From all sides there were requests for facilities with which to do the jobs which we all agreed were desirable and needed.
     "In February of 19S4, you appointed a committee consisting of the Right Rev. Willard D. Pendleton, Mr. Leonard E. Gyllenhaal, Mr. Theodore N. Glenn and myself to investigate the possibility of erecting a building within the next few years that could adequately take care of the most urgent needs.
     "This committee, with the aid of Mr. Stanley F. Ebert, first checked the activities which needed housing, and then made an exhaustive survey of gymnasiums, auditoriums and field houses throughout the country in order to try to find the type of structure that would be most satisfactory for the various uses involved.
     "About a year later this committee reported to the Board of Directors that a building was needed to take care of the following uses:
     1. To relieve congestion in the Assembly Hall.
     2. To provide adequate recreational and athletic facilities for the existing student body.
     3. To provide necessary recreational and athletic facilities for an enlarged student body (1960).

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     4. To provide adequate locker and washroom facilities.
     5. To remove the boys' locker rooms from their present proximity to the girls' locker rooms.
     6. To provide college women, the Girls School and the elementary school with gymnasium space.
     7. To enable the Academy to develop its dramatics program, which was not possible under present conditions. (The same applied to the Bryn Athyn Society.)
     8. To provide a covered play area for the elementary school during morning hours. This would relieve the Society of the expense of constructing the proposed gymnasium, which in time would prove inadequate to the needs of a rapidly growing student body.
     9. To provide desperately needed storage space for the Academy Library, the Book Room, the Physical Education Department, and for uses of the General Church such as the Sound Recording Committee, the Religion Lessons Committee, and so on.
     10. To provide adequate housing for such occasions as Charter Day, graduation exercises, and General Assemblies.
     11. To enable the Academy Library to devote its limited space to functional literature, instead of the present accumulation of Book Room stock.
     12. To do away with the existing bottleneck in the development of our educational program.

The committee at that time submitted a rough sketch of the type of structure that it felt would adequately house these uses in the most efficient manner.
     "The investigating committee was then authorized to have plans developed for this type of building. The firm of Thalheimer and Weitz was selected to develop the necessary plans, because of the large amount of experience which they had with this type of building on a commercial basis. The committee feels that its choice of this firm was most fortunate, as the beauty and usefulness of this building are certainly a credit to the firm and its associates.
     "The committee would also like to commend George and Ray Synnestvedt for the wonderful job they have done. The work has at all times been under Ray Synnestvedt's constant supervision, and it progressed with speed and skill, giving the committee few or no problems.
     "At this time a special word of praise should be given to Leonard Gyllenhaal for his continuous and untiring efforts to see that we got the very best building possible. Without his most capable assistance, I am sure that many minor and even some major things might have been overlooked.

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     "The balance of the committee, though not involved as deeply in the
detailed development and construction of the building, were of tremendous assistance in formulating the original plans, and in solving the knotty problems that are bound to arise during such a project.
     "While many have given of their time and skill to produce this building, our real vote of thanks should be to the Pitcairn family, whose continuing interest and financial support of the Academy made another dream become a reality.
     "I, personally, have enjoyed tremendously the opportunity of supervising, as chairman of this committee, the entire operation. At all times I received complete cooperation, not only from the committee members, but from the Board of the Academy and the various professional people involved in this work.
     "It gives me great pleasure at this time to give you the key to this building, which should enable the Academy to expand greatly its uses."

     FORMAL INAUGURATION

     Receiving the key, President De Charms said:
     "In the name of the Academy I gratefully accept this key and the building which it represents; and in so doing I formally open the building and inaugurate the important uses for which it has been provided.
     "It will serve as a much needed addition to the educational facilities of the Academy, and will be a welcome means also for the extension of the uses of the General Church and of the Bryn Athyn Society."

     INAUGURAL ADDRESS

     By Vice President Willard D. Pendleton

     It was one hundred and one years ago that the Rev. William Henry Benade, speaking at the laying of the cornerstone of the Cherry Street School, said: "New Church education is a work of immeasurable extension and use." Today we are reminded of his words. While we cannot measure the use, we are mindful of its extension; that is, of the growth which has made a building such as this necessary to the continuation of our work. By this I do not mean to imply that a building of this design and size is imperative at the moment: but within the immediate future, that is, within the next few years, the Academy will be faced with the prospect of an increase in enrollment that would tax our pre-existing facilities beyond capacity.
     It was with this in mind that a planning committee, appointed by the Board of Directors, recommended the erection of a building that would house a variety of activities which already were being limited by inadequate facilities. These activities, some of them seemingly unrelated, are essential to the successful operation of an educational institution such as ours.

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This building, therefore, was not designed with any one need in mind, but is intended to serve: a) the many social and recreational needs of the Academy; b) the use of assembly; c) the increasing demand for religious instruction throughout the General Church. These are the pressing needs of the moment.
     We are reminded here of the learned educator who once insisted that the primary conditions of the educational process are satisfied if we have a log with a boy at one end and a teacher at the other. We know what he meant, but it is an oversimplification of the problem. Every educational institution must provide for the social and recreational life of its student body. Yet if this is an important part of the program of other institutions, is it not of even greater importance with us? Believing, as we do, in distinctive New Church social life, are we not called upon to provide the means whereby our children may be introduced into the social sphere of the church? And do we not hold that in the recreational activities that are proper to young people there are lessons to be learned that cannot be taught by rote in the environment of the classroom? Sportsmanship, fair play, the rules of the game, self-discipline these and other experiences find meaning in play. Our recreational program, therefore, is not merely a means whereby we seek to occupy our student body, but constitutes a positive program by which we seek to inculcate certain values that serve as a basis for illustration for more important things.
     Although this building will be used as a center of social and recreational life for the most part, its usefulness will by no means be limited to these things. It is also designed as a place of assembly, not only for the Academy schools but also for the General Church. In this it succeeds our former Assembly Hall, which was dedicated in 1930. At that time it was believed that it would be many years before we could fill it; yet such has been the growth of our church and school that twenty-seven years later we find that it can no longer contain the numbers that attend our General Assemblies and graduation services. It is, therefore, also to the use of assembly that this building is dedicated.
     In speaking of the use of assembly we are reminded of the words of Bishop N. D. Pendleton at the dedication of the Assembly Hall. He said: "The use is one which is engraved upon the life of our church, both in a small and in a great way, as indeed it is a necessary part in the life of any living and growing organization. The coming together, in the part and in the whole, is a life movement necessary to the wellbeing of any body or corporation. . . . The word 'assembly' stands for something which we as a church must have if we are to continue to live and prosper" (NEW CHURCH LIFE, June 1930, p. 345). We look upon this new building, therefore, as the means whereby this vital use may be perpetuated in our time.

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     We come now to the third use for which this building was specifically designed. I refer to the development and promotion of those services of instruction known as the Sound Recording Committee, the Religion Lessons Committee, and the work of Theta Alpha. Here is an extension of use which is not limited by distance and geographical boundaries, and which brings the thought and sphere of the church into the homes of those who cannot participate in those larger assemblies of worship and instruction that are the privilege of those who live in or near organized societies. 'This, too, is a work of New Church education; and the Academy takes pride in providing a place for those uses until such a day as the General Church erects its own building for this purpose.
     For these and other blessings we are grateful to the providence that has so amply provided for the growing needs of this institution; yet we know that providence does not act apart from human means, and we would be negligent indeed if we did not at this time acknowledge our gratitude to those who have expedited the work of construction. In his remarks the chairman of the building committee has recognized the contributions of others. It now remains for us to express to him our appreciation of his services. As one who was associated with him in this project I can say that I was deeply impressed by his ability, his untiring efforts, and his willingness to give freely of his own time. Essentially the plan was his, and the perfection of many of the details was due, in large part, to his interest and constant supervision. May I take this opportunity to thank you, Mr. Asplundh!
     And now, in recognition of your father, who was a former treasurer of the Academy, and in recognition of the continued interest of his children in the work of the Academy schools, and in appreciation of your services to the institution, I have been instructed by the Board of Directors to announce that this building is to be officially known as the Asplundh Field House.

     THE BUILDING

     The Asplundh Field House, 150 by 160 feet, is located southeast of the Academy's power plant, across Buck Road from the main campus. It is of rigid frame construction, with walls largely of glass and an arched roof supported by great laminated wood beams.
     Space is provided on the main floor for three practice or exercise groups; and this can be converted for athletic contests into a large center court with bleachers seating four hundred that will roll out from the walls. This same area can be used for Charter Day banquets, Commencement exercises and General Assemblies.

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The central hall will seat 1500 at tables, 3000 in rows. Both a kitchen and caterer's serving room will be provided in the side rooms, along with training and dressing rooms for the physical education activities. The Sound Recording Committee, the Religion Lessons Committee and the Theta Alpha work will be housed in the spacious rooms on the second floor under the arching eaves, where Library and Book Room storage will also be provided. (Extracted from NEWS FROM THE ACADEMY, E. Bruce Glenn, editor.)
GROWTH OF THE NEW CHURCH IN WEST AFRICA 1958

GROWTH OF THE NEW CHURCH IN WEST AFRICA       Rev. M. O. OGUNDIPE       1958

     The New Church in Nigeria was inaugurated at Owo on July 5th, 1936, by Mr. Africanus Mensah, who was later ordained into the New Church ministry in England. He died in 1942. The Rev. M. 0. Ogundipe took over the Superintendentship in 1943. He was reordained and elevated to the status of Ordaining Minister at Kensington, London, in 1949.
     In 1943, there were only seven societies and three day schools in existence. At the moment there are thirty-six societies with a total numerical strength of 4714 (men, 911; women, 1102; boys, 1584; girls, 873; associates, 244), and twenty-one day schools with 2124 boys and 808 girls in attendance a total of 2932. Most of the church members, however, are illiterate and are polygamists. It is undoubtedly certain that the hope for the church lies principally with the younger generation who are attending primary day schools, secondary modern and secondary grammar schools.
     The primary day school is within the reach of any voluntary agency, that is, any recognized Mission, because the Western and Eastern Regions of Nigeria have adopted the Universal Primary Education System, which provides grants to maintain the schools. The government also provides building grants for secondary modern, secondary grammar schools and teacher training colleges; but any voluntary agency applying for such a grant is expected to put up the building after the region and site have been approved.
     The only better way to disseminate the New Church doctrines is through these schools, since, as has been said, most of the present members are illiterate. In this connection the primary school is serving a preliminary purpose; but it has not been an efficient way of consolidating the New Church in Nigeria, for as soon as the children have left New Church primary schools they have gone to secondary schools which do not belong to the New Church; with the result that they have lost their New Church connection and returned to the Old Church ways of life.

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     The best way to build up the New Church in Nigeria, therefore, is to connect our primary day schools with a New Church college. This will instill a thorough New Church education into the minds of those who pass through our educational institutions. Our foundation in Nigeria is shaky at the moment, because the members of the church at present, lacking the necessary educational background, are not privileged to delve into the fundamental principles of the doctrines of the New Church. What the West African Mission requires now is a good educational system, that is, one which extends from our primary day schools to a New Church college.
     The Nigerian government is willing to help financially any voluntary agency which can embark upon the project of building a teacher training college, or a college, at an approved place. This college will be granted aid on its completion, but we must take the initiative and erect the building. Without this preliminary education the New Church cannot grow strong in Nigeria.
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     Writing on New Church baptism in the NEW-CHURCH HERALD, the Rev. Rupert Stanley supposes that most would agree that rebaptism into the New Church is a right and proper procedure, since "the New Church is a new religious dispensation, based on the Second Coming of the Lord," and not "just a rehabilitation of the First Christian Church." He notes the possibility of objection that we have received no explicit direction to baptize newcomers into the New Church, but finds direction to do so implicit in the three uses of baptism set out in True Christian Religion, nos. 677-685; uses which show that New Church baptism is radically different in signification and in the testification of faith required from the person being baptized. Mr. Stanley believes that the form used by the Conference is too general and too short. Pointing out that the Christian creeds had their basis in baptismal formulas, and that the Christian Church was not afraid to require from converts a fuller statement of belief than the vague and simple expression from which they started, he thinks that it would be to the strengthening of the New Church if we did the same. In asking for something in the manner of a creed which would bring out the chief points of doctrine that distinguish the new faith from the old, Mr. Stanley goes further than we would perhaps care to go.

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But the General Church also is interested in a distinctive baptismal formula, and we sympathize with his plea that there be a reference to the second coming of the Lord, which, as he points out, "is the basic reason for our existence as a New Church."
     In the Manual of the Kensington (London) Society, of which he is the pastor, Mr. Stanley has this to say about the Writings. "As for the status of the Writings, again there will probably never be any complete agreement on this matter. But all New Church people should be one in their acknowledgment that what we have in the Writings is Divine Truth from the Lord in His Second Coming; that this truth is not man-derived, but is in very fact the Lord's utterance, indeed His word to man, and that without it the New Church has no basis for its existence. The Writings do not replace the Old and New Testaments, they are complementary, or supplementary, to them. On this point there will be general agreement in all sections of the New Church. Beyond this we allow for differences which are relatively unimportant compared with the essential point of believing that the Lord has given to mankind a further revelation of truth for the establishment of His New Church upon earth, and that our part is to receive this truth in an affirmative and humble frame of mind and apply it in our worship and in our lives. To the extent that we do this we are true New Church people, to whatever section of the Church we belong."

__________
     
     A different approach is taken by a correspondent in the NEW-CHURCH MESSENGER, who undertakes to explain why a third lesson is not read in Convention churches. She says: "Swedenborg gave us the explanation of the literal meaning as the Lord revealed it to him, but his writings are not part of the Word. They differ from this Word in this way: that whereas God inspired the writers of the Word by putting into their minds, word for word, what they should write, and they wrote as thus inspired, having no or little idea of the depths of meaning contained therein, but as to Swedenborg, the Lord chose him as one with a superior mind capable of understanding the revelation given to him and able to put it into his own words. So what he wrote was an explanation of the interior meaning within the letter and also the doctrines for the New Church. His works are not a Third Testament but an explanation of what is inherent in the Word previously given. Our Convention ministers therefore read the Lessons from the Word in our Service, and then, in the Sermon, unfold the internal meaning according to the explanation given to Swedenborg." The closing words, "the explanation given to Swedenborg," are interesting. Evidently this correspondent does not regard the Writings as Swedenborg's explanation; but if not his, whose is it? And if it is the Lord's, can it be other than His Word?

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     Jewish tradition divides the Psalter into five books, answering to the five books of Moses. The portion to be read this month (Psalms 68-96) includes the third of these books, together with parts of the second and fourth books. Of these twenty-nine psalms only four are ascribed to the poet-king; eleven are said to be by Asaph, one of David's chief musicians; three are attributed to the sons of Korah; one is entitled a prayer of Moses; Ethan and Hemen, the sages, are each credited with the authorship of one; one is marked "for Solomon"; and seven, untitled, are of the class known to the Jews as "orphan psalms." Only eleven have musical directions, and the Davidic psalms are not associated with recognizable events in the life of that king.
     Here again we find a rich variety of subject matter and tone. Psalm 69 is one of the so-called "imprecatory" psalms which have posed a problem for those who do not have the internal sense, and is recognized also as a "passion" psalm; setting out, against the idea of a regal Messiah, that of a suffering servant-an idea depicted also in Isaiah 53 as an essential part of the Messianic concept. Psalm 72 is one of the "royal" psalms recognized by all Christians as prophetic of the kingly Messiah, and Psalm 78 is an inspired review of Israel's history and record of stubborn apostasy. Several of the psalms in this group are songs of thanksgiving and declarations of the Lord's Divine majesty, and the internal sense centers in the idea of the Lord as the Word and the former of the church. Among the spiritual subjects we find the Lord's perception that a new church would be established, the decline and fall of the Jewish Church, supplication that the Lord restore the church, and praise of Him for His fulfillment of the promise given. The unifying idea is that the Lord, as its former by means of the Word, is the God of the church, and that He alone is to be worshipped.

     Preliminaries to the Last judgment continue to be treated in the portion of Revelation expounded in the Apocalypse Revealed readings (nos. 239a-316). The arrangement and preparation of all things in heaven for the judgment had been described; now it is taught that the Lord in His Divine Human will effect judgment out of the Word, and under the correspondential imagery of the four horsemen is described the examination of those upon whom He would thus effect judgment.

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REVIEWS 1958

REVIEWS       Various       1958

FOUNDATIONS OF NEW CHURCH EDUCATION. By Willard D. Pendleton. Academy Book Room, Bryn Athyn, Pennsylvania, 1957. Pp. 116. Price $2.00.

     This book is an important contribution to the thought of the New Church because it brings into sharp focus the fundamental difference between what we know as Academy education and that which is offered in other institutions of learning. Many people, even in the church, find it difficult to understand how a difference in religious faith can have any significant effect upon the teaching of secular subjects. In all such subjects the knowledges to be taught are derived from scientific observation and experience. Every teacher, whatever his religious convictions may be, should be scrupulously faithful to the established facts in his particular field. Is not the purpose of any course of study to impart to the students an accurate knowledge of those facts? If so, does it not follow that instruction in any secular subject must be the same, no matter where or by whom it may be given?
     In the work before us Bishop Pendleton forcefully demonstrates the fallacy of this assumption. He agrees with all educators in holding that "education is a preparation for life"; but he points out that the quality of a man's life is determined, not by the factual knowledge he possesses, but by how well, and to what purpose, that knowledge is used. Knowledge, after all, is only a tool whereby men seek to attain whatever goal in life they most highly value. That which distinguishes one educational system from another, therefore, is the purpose in life for which it seeks to prepare its students.
     By cogent and well documented quotations from recognized leaders of present-day educational thought, the author shows that the professed aim of modern education is to prepare each rising generation for the most effective and beneficial service to society. Such social service, he points out, is a legitimate goal, but it is not the ultimate end for the sake of which man exists. It may represent the highest ideal of which man's unaided reason can conceive; but it takes into account only his natural life, ignoring even the possibility that he may have been created for an eternal destiny.
     "If, as we firmly believe, there is a God," Bishop Pendleton writes, "does it not follow that He has a purpose, and that in this purpose is to be found the true meaning of life?" (p. 11).

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All Divine revelation testifies that God's purpose in creation is that there may be a heaven from the human race. If this be true, then surely education should look to that Divine end. If it does so, however, it cannot regard man's service to society as its final goal, but only as a necessary means by which man may be prepared for an eternal use in heaven.
     As to its ultimate purpose, the education of the New Church differs radically from that of the modern Christian world. This difference in end profoundly affects the entire educational process. Although it does not alter the facts of experience, it greatly modifies the way in which these facts are presented. This is true of every subject in the curriculum, and it gives new meaning to everything that is taught. All knowledges, when rightly ordered, reflect the light of spiritual truth. They illustrate and confirm the teaching of revelation. They impart a deeper insight into the genuine wisdom of life.
     Even more important is the difference to be noted in the education of the will. The schools of the day focus attention upon personal success and the achievement of some worldly ambition, while the foremost aim of New Church education is that the student may learn to place the love of the Lord and of heaven above the loves of self and the world. The attainment of this goal cannot be assured by any external means. It is a matter of free and individual choice, a choice that can be made only in adult age. But it is made possible through the insinuation by the Lord of those heavenly delights which are called "remains." Of these, modern educators know nothing, but they are being implanted with every one in infancy, childhood and youth. Those who know of these Divine gifts, and realize how important they are to man's life, can do much to protect and nurture them. It is only in the light of these remains that the mind can be awakened to the affection, and thence to the perception, of spiritual truth.
     But perhaps the most striking difference of all is the idea of use presented in the Writings as distinguished from that which is generally accepted in the modern world. One's use in life is commonly understood as referring to the business, profession or occupation by which one performs a service of benefit to society; but the Writings define use as that which ministers to the Divine end in creation. In specific relation to man, this means, as Bishop Pendleton points out, "a life of response to the Divine will" (p. 107). This is the ultimate goal to which New Church education aspires.
     In regard to all these points, the author quotes directly from the Writings, and places the teaching there given in sharp contrast with the opinions of well-known educators and philosophers. But the book is not purely philosophical in content.

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It calls the attention of the reader throughout to practical ways by which these objectives may be furthered, both in the classroom and in the home. It emphasizes the great importance of family worship, of careful and judicious training in obedience, and of the necessity to instill very early a sense of responsibility and self-discipline. It points to the need for systematic instruction to supplement what parents are able to do for their children, but stresses the necessity of harmony between the home and the school to avoid serious conflict in the mind of the student before he is able to judge for himself. Both must unite in the effort to imbue those who are entrusted to their care with the moral virtues that are recognized by all educators; but these must be so presented as to open the minds of children and young people, as they mature, to the knowledge and love of those virtues which belong to spiritual life.
     No one who believes in the Heavenly Doctrine can read this book without being deeply impressed by the realization that religious education merely added to the secular training to be found in the schools of the modern world is by no means the ideal. He cannot help recognizing that secular education in a New Church school is unique, that it is vitally important to the growth of the church, and that it is destined to become an essential means in the providence of the Lord for the ultimate redemption of all mankind.
     GEORGE DE CHARMS


DE VERRUKKINGEN DER WIJSHEID AANGAANDE DE ECHTELIJKE LIEFDE, WAARNA VOLGEN DE WELLUSTEN VAN DEN WAAZIN AANGAANDE DE HOERSE LIEFDE (Conjugial Love). By Emanuel Swedenborg. Swedenborg Genootschap, The Hague, Holland, 1957.

     With the publication in Dutch of the work Conjugial Love, the Swedenborg Genootschap is slowly but surely reaching toward its worthwhile and admirable goal-that of making all of the Writings available in the Dutch language.
     The present reviewer, whose mother tongue is Dutch, found it far more difficult to read Conjugial Love in Dutch than in English. The language of the edition before us seems to be stilted, strange and latinized. Undoubtedly the Writings are written in a Divine sequence of words in the original Latin, but this does not mean that we should sacrifice readability to make a literal translation. We do not do so when we translate the Old and New Testaments, so why should we do it with the Writings? However, it is one thing to form an impression, another to do the actual work of translating; and we feel more inclined to encourage the Dutch translators than to criticize their efforts.

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     This translation of Conjugial Love is clearly printed, and some of the features of previous translations which were criticized in this journal have been removed, to our great delight. There is no preface, the names of the translators have been omitted, and there are no indexes of words and scripture passages. The table of contents is placed at the back of the book, and is not as well arranged as in the Swedenborg Foundation's Standard Edition; but the index to the Memorabilia is prepared much better.
     We can only look forward with hope to a translation into readable Dutch. For, after all, if a translation is not readable to the Dutch public, what use will be performed by the efforts of the translator and the publisher?
          JAN H. WEISS



     RECEIVED FOR REVIEW

VAGEN TILL LIVET (The Way to Life) . A Series of Sermons by the Rev. Gustaf Baeckstrom. Published by the author, Stockholm, Sweden, 1957. Paper, pp. 80.
FROM THETA ALPHA 1958

FROM THETA ALPHA              1958

     Anyone interested in receiving the THETA ALPHA JOURNAL, a publication of interest to New Church women, is invited to send a request to its editor, Mrs. Eugene C. Glebe, R. D. 2, Huntingdon Valley, Pennsylvania.
SWEDENBORG FOUNDATION 1958

SWEDENBORG FOUNDATION              1958

     A Special Offer

     The Swedenborg Foundation is again offering the complete Standard Edition of the Writings (30 volumes) at half price, $30.00, to young New Church couples from 21-40 years of age.
     Orders should be sent direct to Henry W. Helmke, Manager, the Swedenborg Foundation, 51 East 42nd Street, New York, N. Y.

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WHICH NEW AGE? 1958

WHICH NEW AGE?       Editor       1958

               
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.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     Among those who make New Year statements there will be some to warn that we are living in the age of the ICBM, as though, somehow, that were to be determinative of human conduct, activity and destiny. In this history will repeat itself. Gunpowder, sail and steam, electricity and gasoline, rocket propulsion and nuclear fission all ushered in new eras, and each has made its mark on human events. But although each has increased progressively man's capacity for usefulness and destruction, and has therefore brought new challenges and posed new problems, none has been determinative of man's character. At most, they have extended his ability to express his character. What is really significant, and truly indicative of human destiny, is that we are living through the aftermath of the Last judgment and the first establishment of the Lord's kingdom.
     Some will enter the new year with apprehension, and will have little to offset their fears save trust in human ingenuity and a naive consciousness of national destiny. The true New Church man will enter the year with that same confidence in the Lord's providential leading that has sustained him in the past, and in so doing he will neither have his head in the clouds nor yet in the sand. He neither ignores nor discounts the dangers threatened by the world situation, for he is a true realist; but as such he knows that the realities of life are not to be looked for here but in the Lord and in the spiritual world. And without blindness, but in the serene light of spiritual truth, such men may say: "Though mountains from their seats be hurled . . . though judgments shake the solid world-our faith shall never yield to fear."

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DIVINELY HUMAN REVELATION 1958

DIVINELY HUMAN REVELATION       Editor       1958

     Every heresy that corrupted Christendom may reappear in the organized New Church, though in different form. Among the most deadly of the Christian heresies, though defined as dogma and accepted as orthodox, was that which attributed two natures to the Lord, the Divine and the Human, and stated that as to the latter He is inferior to God. This was done, the Writings reveal, from the love of dominion: so that the Pope, Peter's alleged successor, might claim to exercise as Christ's vicar the power given to Him in heaven and on earth, and yet not make himself equal to God, as would have been the case if the Lord's Human had been acknowledged to be Divine.
     In thinking about the birth anniversary of the instrument through whom the Heavenly Doctrine was given we have been reflecting as to the form this heresy would take in the organized New Church. And it seems that it would be the assertion that in the Writings, which are the Lord in His second coming, there is both the Divine and the merely human; that these can be distinguished and are to be separated in thought; and that the latter is inferior to the former. But can this be sustained? It is true that in giving the Writings the Lord made use of ideas and thought-forms in the mind of Swedenborg; indeed, the laying down of these forms was one aspect of Swedenborg's long preparation. But as organized by the Lord those forms ceased to be Swedenborg's, for they no longer gave form to his thoughts, but to the Lord's revealed truth. An analogy with the human body may here be drawn. The chemical elements that enter into the composition of the body are one thing, but as organized by the soul into a body they are something else again. And the words and ideas in which the Heavenly Doctrine is formulated can no more be separated from that doctrine than can the body from the total personality. They are discretely distinct, but yet inseparable.
     However, the crux of the matter is this. If there is in the Writings both the Divine and a merely human element, would it not follow that the Lord has delegated to the rational as to a vicar His power of saying what is true and is to be believed? Who is then to determine what in the Writings is true and what is not? Who is to say authoritatively what is Divine and what is merely human, what is the Heavenly Doctrine and what is Swedenborg? What else but the human rational can claim that authority, and on what can it rest its case but a perversion of the truth? But when it is acknowledged that the Writings are wholly Divine, that they are a Divinely-human revelation, then all power in heaven and on earth remains the Lord's, as He Himself teaches, and His words to His church are the only authority.

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BREAD OF LIFE 1958

BREAD OF LIFE       Editor       1958

     It is a teaching of the Writings that our thought about the Lord should be both abstract and concrete, and from essence to person. For the most part, abstract thought is founded on the Writings, concrete thought on the Gospels; and in the Writings we find the means of thinking from His essence of the Lord's person as it is revealed in the Gospels. But in the Gospel of John, which gives more glimpses of His inner life than the others, these two lines of thought meet. There the Lord declares that He is the Bread of Life, the Light of the World, the Door of the Sheep, the Good Shepherd, the Resurrection and the Life, the Way and the Truth and the Life, and the True Vine; and by reflecting upon these seven declarations, each of which focusses thought on one aspect of the Lord, we may add breadth and depth to our concept of Him.
     Whenever the Lord speaks He invites belief in His words and a response in accordance therewith. So we should not overlook the fact that the words, "I am the Bread of Life," were spoken by the Lord when in the world. For bread gives, preserves and renews life; and in so describing Himself the Lord enjoins faith that Jesus the Christ-who was born, crucified and rose from the dead-is God-Man and one with the Father, and in His own person the Creator, Redeemer and Savior. Not otherwise could He have claimed to be the Bread of Life, but at most only its dispenser. At the same time, He implies that the one God is a substantial being. God is indeed a Spirit, but He is not a ghostly presence. He is Divine substantial-substance itself and the source of all created substances. To this, too, our thought is directed by the words, "the Bread of Life."
     The one God of heaven and earth is therefore a Divine substantial being; and His substance is such that, prepared by finition for reception, it can be appropriated by angels and spirits and men, to renew their life perpetually. The food of heaven-the food which nourishes and sustains the angels, and on which the bodies of children in heaven grow-is good and truth from the Lord; celestial knowledges and goods, and spiritual knowledges and truths. And in declaring that He is the Bread of Life, the Lord teaches that He Himself as revealed in the Word, and therefore the Word that reveals Him, is the only source to which men may look for the food of heaven. The mind indeed has other foods which serve certain important uses; but only the food of heaven imparts the life of heaven and prepares for heavenly uses, and it may be obtained only from the Lord in the Word.
     But these words of the Lord are also an assurance, one that is given explicitly in those which follow: "He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst."

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If the Lord is the only source of the mind's true food, He alone can and will satisfy permanently the deepest longing of the heart and mind for good and truth. Other foods may satisfy for a time, but after them men hunger again. In the declaration, "I am the Bread of Life," we see the infinite love of the Lord to give to all men in abundance. Yet we are also reminded that He does not force His gifts upon men; to receive of His abundance they must go to Him, and believe on Him, freely.
REV. JOHN CLOWES ON NON-SEPARATION 1958

REV. JOHN CLOWES ON NON-SEPARATION       ERIK SANDSTROM       1958

Editor of NEW CHURCH LIFE:
     A document to which my attention has been called may be of some interest to your readers. It relates to the controversy in the early days of the church between the "Separatists" and the "Non-separatists," the courteous and mutually respectful champions of the two opposing views having been Robert Hindmarsh, for the former, and John Clowes, for the latter.
     The document occurs on the flyleaf preceding the title-page of a copy of the Remembrancer and Recorder (1864) by Thomas Robinson, the particular copy having belonged to the library of the now extinct Henry Street, Bath, Society of the General Conference, and is now in the possession of the Swedenborg Society, London. The document is apparently in the handwriting of the Rev. J. W. Barnes, who was instrumental in founding the Bath Society in 1829, and who was ordained by Robert Hindmarsh at the General Conference held in Bath in August, 1833. Unfortunately it is unsigned. It reads as follows-slips of the pen left uncorrected:

     "In allusion to the dispute between Messrs. Clowes and Proud I will state what I have never yet seen in print. I can vouch for the truth of my word. In the year 183 when the conference met in the city of Bath, Mr. Hindmarsch sojourned with me during the week, and for some days after. In a conversation I had with him respecting the Rev. Mr. Clowes as to his not coming out of the old church and putting forth his great powers as a separatist Mr. Hindmarsh said: In the very last interview I had with Mr. Clowes he energetically and without solicitation, made the following declaration. 'Friend Hindmarsh I now see clearly that if I had come forth as you and many hundreds have done, and left the Old church I could have done twenty times the good I have done."'

     Obviously the above cannot be regarded as conclusive evidence that the Rev. John Clowes changed his mind, seeing that it is third-hand evidence. Yet supporting evidence, in my view, is not altogether lacking, though even with the addition of such evidence caution in the drawing of conclusions seems well warranted.

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I refer to plain indications that Clowes never was an absolute non-separatist at heart, but that his contention was only that there should be no separation from the Old Church in the early stages of the New Church.
     This view is cited by Hindmarsh in his Rise and Progress (p. 55) as follows: "[Clowes] thought it probable that, sooner or later, the bishops and other dignitaries of the Church of England would be disposed to revise their Liturgy, and make it conformable to the truths of the new dispensation; and he considered that no others had any right whatever to interfere in the matter. A separation, he thought, might at some future period be found necessary, if no such reform as that which he contemplated should be likely to take place. In the meantime, he recommended us to wait with patience until the doctrines of the New Church shall have gained a more extensive reception in the hearts of the people." [Italics added]
     Furthermore, in a long letter to the Rev. Joseph Proud, who revived the controversy after many years, Clowes expresses himself as follows: "But here comes the important question which, either through inadvertence or disinclination to examine it, you have entirely overlooked, yet which changes the whole aspect of the dispute by throwing a new light on the conduct of the non-separatists, and thus proving it to be not quite so black, so iniquitous and disorderly, as you are pleased to represent it. The question, I say, is this: what is proper to be done, not when the church has attained its full growth and perfection of strength, but when it is in the swaddling clothes of infant state, just beginning to emerge out of darkness into light; thus when it is infirm in its principles, having not yet acquired the full and proper use of its hands and its feet; consisting also of few members, and these few in a state of such surprise at their new existence, and the new world into which they are born, that they know not at first which way to turn themselves, or in what manner to direct their feeble operations?" [Italics added, except infant, hands and feet] This letter, printed in Manchester in 1818, was reprinted in the Remembrancer and Recorder, pp. 143-159, and the extract quoted is on page 14S.
     Finally, it may be noted that the Rev. John Clowes died in 1831, and that therefore Hindmarsh's memory of his alleged conversation with Clowes could not have been less than two years old.
      ERIK SANDSTROM     

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CHURCH NEWS 1958

CHURCH NEWS       Various       1958

     NEW YORK, N. Y.

     Although the New York Circle has continued to dwindle, we try to make up in quality and in loyalty to the New Church what we lack in numbers. Among our former stalwart members were Hyland and Edith Johns, now Bryn Athyn residents; Sydney and Eunice Childs, who recently retired to Florida; and Gustav and Lucy Wielander, who now live in California. We wish them happiness in the years ahead,
     In 1956 we said farewell to our former pastor, the Rev. Geoffrey S. Childs, and welcomed our new pastor, the Rev. Norbert H. Rogers. A highlight of our church year was Bishop De Charms' visit last spring. At that time the ladies of the Circle prepared an indoor picnic supper which was enjoyed by all, An inspiring doctrinal class closed the evening.
     Seeing metropolitan New York is part of our churchgoing pattern, for when service is over we travel in turn to the homes of our members for a Sunday night supper and class, touching such distant points as Greenwich Village, the Gramercy Park section, Brooklyn Heights and Long Island. Since mobility is part of urban living, we wonder what our answer might be to the question, "What news from the earth?" when we reach the spiritual world.
     At the annual meeting, held on October 6, 1957, with Mr. Rogers in the chair, the following officers were elected: Mr. Tom Aye, chairman; Miss Cornelia Stroh, treasurer; and Mr. Robert Schoenberger, secretary. Helpful, and willing to hold our little band together, are the other members of the congregation: Mrs. Genevieve Aye, Mrs. Tom Aye (Mary) and daughter Susan, Anton and Anne Sellner, Mrs. Ronald Goodman (Francie), Miss Marilyn Stroh, and your correspondent.
     It is our sincere hope that we may serve as a magnet for all New Church travelers and visitors who might come to our services and join us for supper and doctrinal class. We welcome all, and hope that we can serve as an oasis for spiritual thought and religious observance for any New Church man and his friends who find themselves in New York City. Service has been changed to the first Sunday of each month.
      LOUISE K. KRAUSE

     HURSTVILLE, AUSTRALIA

     As if eager for the Rev. Donald Rose to begin his work in Australia, the plane bringing him from New Zealand touched down an hour early. Mr. Rose seemed no less eager to make a start, for he arranged to meet the local chapter of the Sons the next night. He has had a rather crowded program ever since.
     On Saturday, August 31, we welcomed him to the Hurstville Society, holding a banquet in honor of the occasion. Some verses written especially for the occasion were sung to the tune of "Clementine." Our new minister then spoke of his delight at the opportunity of serving the church in Australia. It had been his wish for a long time, be said.
     We hope that the magnitude of Mr. Rose's task does not weigh too heavily upon him. Australia's 3,000,000 square miles, with New Zealand's 100,000 square miles added-that is a lot of territory for one minister!
     Although no rain has fallen since Mr. Rose's arrival, and the country is suffering from a severe drought about which he cannot do much, he may alleviate the spiritual drought, which is quite as bad. There is no lack of activity in the Hurstville Society. There are weekly doctrinal classes; Theta Alpha and the Sons each meet once a month; and the children's Oranas Club meets on Friday evenings.

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The Oranas, by the way, were taken by Mrs. Laurel Brettell and Mrs. Ruth Heldon on a visit to the Planetarium at the Sydney Technological Museum, where the eleven youngsters concerned had a very enjoyable afternoon. Also, there has been an afternoon of tennis every weekend, bringing back into use some tennis muscles that have not been used since the Rev. Cairns Henderson left eleven years ago.
     It was a real pleasure to see once again Mrs. Elwyn Laidley (Beryl Stephenson), who came from Coffs Harbor to visit us in August. She brought her two children, Stephen and Timothy, to be baptized.
     In October, Theta Alpha entertained us at a supper which was really a delicious feast. Two papers were read: one, by Mrs. Irma Salisbury, on "Children in Heaven," the other, by Mrs. Ruth Heldon, on "Harmful Aspects of Present Day Education." Each provided many points for discussion. When we were singing some of the songs at this supper, many of us thought of Mr. Alfred Kirsten, who had passed into the spiritual world a few weeks previously. One of his keenest delights had been singing the church songs-particularly, I think, "Alma Mater," the song adopted by the Hurstville Chapter of Theta Alpha.
     This is Sunday, October 27, and we are grieved at the loss this morning of one of the old and much loved members of the Society, Mr. Thomas Richard Taylor. It is an unforgettable day. It was to have been a most happy day for the Taylor family-a birthday, two baptisms and a family celebration. However, Mr. Taylor expressed the wish, when taken ill suddenly, that the baptisms should take place; and Shirley, his daughter-in-law, bravely went on with the ceremony in which she and Ross William, son of Shirley and Tom Taylor, were received into the New Church. How moving this occasion was! And how close were the angels! Everyone seemed to feel the wonder of it, not least little Ross.
     It was a wonderful experience to be at the service in the church after the funeral. The Rev. Donald Rose spoke of the happiness of heaven, and of the Lord's love which provides those beautiful eternal homes where the angels live forever in increasing happiness because they love to perform uses to one another.
     There is no doubt that the presence of Mr. Rose has strengthened the Hurstville Society. There is greater unity and cooperation; a keener interest in the doctrines of the church, shown by the good attendance at doctrinal classes; and there is the feeling that our society will indeed progress more than ever before.
     NORMAN HELDON

     GLENVIEW, ILLINOIS

      The Nineteenth of June was celebrated with a pageant by the school children, a banquet with no fewer than twelve speakers, and two services of worship on the nearest Sunday morning. For the first time the church presented gifts to the children of the school. This was the first step in a contemplated move to put more emphasis on New Church Day, and less on the already full celebration of Christmas. All the children received lovely red and white church flags; they were delighted with the unexpected gifts, and paraded round the church buildings. This group will not receive gifts at Christmas; instead they will be given the permanent gifts they were formerly given when the next Nineteenth of June arrives-copies of the Writings, school pins, and so on. As a final step in the transition, only preschool children will receive Christmas gifts.
     Last summer was one of farewells. During the Nineteenth of June banquet gifts were presented to Miss Laura Gladish and Miss Gloria Stroh as tokens of our appreciation of their outstanding work as teachers. The Rev. Ormond Odhner received a picture of the entire school from his colleagues. Later in the summer, on a sunny Sunday afternoon, he was honored at a farewell picnic in the courtyard of the church which was attended by nearly everyone in the Society. There were speeches of praise and of congratulation to him as he prepared to embark on his new work of teaching in the Academy schools, followed by the presentation of a silver cream and sugar service inscribed: "Ormond and Joan, with high esteem and sincere affection from the Immanuel Church, 1944-1957."

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Mr. Odhner responded with eloquence, and invited us all to visit them in their home in Bryn Athyn. (Spies have since reported that the sugar and creamer have since been used in visits of this kind.)
     Weatherwise last summer was the wettest ever recorded in this area. One tremendous downpour brought flooded basements and property losses to a great number of our members. Some homes which had never been flooded before were inundated, and Park Lane became an inland waterway, On the following Sunday Mr. Acton preached a comforting sermon, and everyone went home happily to swab out their basements.
     Three weddings have been solemnized since our last report. Miss Marilyn Witzke and Mr. Ernest Miller were married late in May; Miss Trudy Price became Mrs. John Horigan in August; and Mr. William Charles Grant married Miss Audrey Brickman in September.
     The Rev. Jan H. Weiss was welcomed to Glenview with a housewarming party intended to stock his kitchen with goodies. He is now living in the "little manse," while his furniture remains in Canada. He has been busy decorating the interior in gorgeous colors. After the outside of the house had been painted by the Society, lack of funds resulted in a "do-it-yourself" project. It is hoped that no one will accuse us of taking advantage of Mr. Weiss' predicament. As a result of difficulties in obtaining a permanent visa he is allowed to work as hard as be pleases in the United States, as long as he does not accept pay. If this international crisis is not soon resolved, the Board of Finance may think of other useful works for him to perform gratuitously!
     The donation of labor to the uses of the Society has reached a high point with the transformation of a dingy upstairs club-room into a modern, light classroom. The building committee, headed by Mr. Ralph Synnestvedt, cashed in on some of our natural resources in the building trades, thus saving the budget some $1700 in labor costs. Carpentry, plumbing, electrical work and painting were all donated by professionals who double in brass as Swedenborgians. Formica counter tops were used exclusively because of the generosity of other Society members in the building trades. All other work was done by qualified amateurs. Mr. Synnestvedt reciprocated by inviting all the workers and their wives to a steak dinner, served by brilliant amateur chefs. When all had been fed, he congratulated them on their efforts; and then dropped a few hints about plans for a giant building to rise on the church grounds in the future. Mr. Acton also praised the Society for its ability to carry through a project; adding, slyly, that no spiritual benefits would accrue to the workers, but that it would have been useless to bring this up before the work was done.
     Ninety children returned to school or entered for the first time in September, with the first grade and the kindergarten enjoying the new classroom. Twenty five years ago some of their parents went to kindergarten there, too, playing games around the billiard tables.
     Friday suppers and classes were resumed in the fall. Mr. Acton is conducting classes on Conjugial Love for the married people every other Wednesday. Mr. Weiss instructs the young people and gives a new, introductory class on alternate Wednesdays. The latter is designed for newcomers who want to learn the basic doctrines; pillars of the church are not permitted to attend this class lest they confuse the novitiates.
     Two friends of everyone of whatever age, Mr. Albert Dean Henderson and Mr. Winfred Junge, passed away recently. Each memorial service was marked by a beautiful address by Mr. Acton, and an abundance of red and white flowers decorating the chancel. Of Mr. Henderson it was said that he was a man who loved his family, his country, and his church; and of Mr. Junge that he "studied to do no man harm."
      GLORIA BARRY

     DETROIT, MICHIGAN

     We can never be exactly sure, but it is likely that Detroit has exhausted all the possible "firsts" connected with the new building.

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We have had baptisms, a confirmation, a wedding, a June Nineteenth banquet, work parties, dances, socials, and all of the other events connected with society uses. Of course, there is much that can be added or improved, and even more that can be weeded, polished, painted or scrubbed. But there is always tomorrow and the limitless future!
     The past, too, was filled with enjoyable experiences. For the first time in many years we were privileged to hear the Rev. Cairns Henderson, minister-editor-teacher, in the role of after-dinner speaker. In his talk at the New Church Day banquet, a "first," he discussed the various views of the Second Coming that have been developed in the New Church, and showed how they are related to different estimates of the Writings, of the effects of the Last Judgment, and of the state of the Christian world. The Sunday following he preached to the Society, and we hope he derived as much stimulation from the exchange of ideas as we did. While he was in Detroit, Mr. Henderson was able to greet a young lady who is now a parishioner of his in Connecticut-Miss Cherry Synnestvedt, now Mrs. George Tyler of Milford, Conn.
     George and Cherry were not only the first couple to be married in the new building, but their wedding was the first that the Detroit Society had seen for nigh on four years. It was quite lovely, and, oh, the excitement! The bride looked perfectly beautiful in a full-skirted gown of embroidered organdy, with a fingertip veil, pearl necklace and earrings, and a bouquet of roses and carnations. Attending the bride were the Misses Vaughnlea Good and Henrietta Gourdin, dressed alike in cocktail length dresses of blue embossed organdy, accented by elegant bouquets of yellow-hearted daisies. Mr. Alfred Acton served as best man, and the ushers were the Messrs. Richard Acton, James Forfar, and Michael Tyler, brother of the groom. The Rev. Norman Reuter conducted the moving service; Mr. Peter Synnestvedt sang the prelude; and after the service the bridal party gathered on the front lawn to greet their guests, many of whom had traveled long distances to attend. For the members of the Detroit Society who had not attended a church wedding for years the ceremony, the supper reception, and the shower given before the wedding by Mr. and Mrs. Reynold Doering were especially thrilling events, long to be cherished and remembered. Although George and Cherry are now making their home in the east, they have promised to visit Detroit as often as possible, and we certainly hope that they do.
     During the summer the Society worked diligently on property improvements. By next summer the football field should be ready for play; the picnic grounds were in splendid shape this year, as was the luxuriant front lawn. The dear men have done a truly noble job on the grounds, and so have the young boys and the women.
     September was an exceptionally memorable month in that there were five baptisms. The first was that of Loren Gay, infant daughter of Mr. and Mrs. Lorentz Soneson; then, five days later, Mr. and Mrs. Ronald Shaw and their two children, Donna and Michael, were received into the Lord's New Church. First introduced to the Writings by Mr. and Mrs. Soneson, Ronald and Nancy have evinced much keen interest in the doctrines, and their enthusiasm has been a source of delight to us all. Our sincere and affectionate good wishes go out to them all. In September, also, Mr. and Mrs. Vance Genzlinger celebrated the arrival of their second son, and in November Mr. and Mrs. Philip Bellinger welcomed their second child and first son.
     In October the Society took to the roads. Sixteen of our members, including the pastor and Mrs. Reuter, attended the Western Pennsylvania-Ohio Michigan District Assembly in Urbana, Ohio. Then, two weeks later, twenty three Detroiters traveled to Bryn Athyn to join in the Charter Day celebrations, another enjoyable weekend. A recent addition to the Society is Miss Donnette Rose, who plans to settle in this daring metropolis. Mr. and Mrs. John Howard and family came back last June, this time, we hope, to stay.

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They have moved into a lovely home near the church, and it is very nice to have them with us again. Mr. and Mrs. John Cooper, whirlwind visitors from England, came to town for a weekend in October. Our one big loss was incurred during the summer, when the Bertil Larsson family moved to Minneapolis. Of course we miss them very much, and wish them good health and good fortune.
     To open Theta Alpha's new season the entire Society was invited to hear a lecture by Dr. Prosper D. White on the principles of homeopathy. This was a most interesting evening, and all who attended derived much information from the lecture and from the discussion which followed it. Our thanks to Dr. White for a pleasurable, thought-provoking evening!
     All of the regular Society functions were resumed in the fall. At this time of writing, plans are going ahead for the annual fair and for Thanksgiving. Children's classes have been resumed, Hallowe'en parties are a fond memory, doctrinal classes concerning the Last judgment are in progress, an inspiring evening service continues to be held once a month, and the pastor is planning a discussion group class to answer the questions of those recently introduced to the doctrines. People are as busy as ever, and from here it looks as if another full and exciting year is coming up.
      BARBARA FORFAR

     SOUTHEASTERN UNITED STATES

      With a few exceptions, it has been several years since any report on this area of General Church uses has appeared in NEW CHURCH LIFE. For the past two years, the undersigned has been serving the southeastern states of Florida, Georgia, Alabama and the Carolinas, approximately a three thousand mile circuit.
     Besides some 40 members, friends and children who are entirely by themselves, there are four general groups of three or more families who meet together. These are in Atlanta, Ga., Charlotte, N. C., east central Florida, and Miami, the last being the largest group. Each of these groups, as well as the single isolated families, has been visited five or six times a year for the past two years. The Miami group has been served regularly, when the pastor was at home, with weekly classes and services. In addition to instruction having to do with the festivals, adult classes have been given on the primary doctrines of the New Church, the doctrine of life, and the spiritual world. Charts, colored slides, etc., have been used in these as well as with the children's classes.

     Isolated Families

     These families are scattered through some 15 towns and cities of the south. With the thought that our readers might enjoy knowing who they are, we mention some of them.
     In the Carolinas, proceeding alphabetically, we have Mr. and Mrs. Price Coffin, Jr., who, with the four of their nine children still remaining with them, reside in Spartanburg, S. C. In Columbia, the capital of South Carolina, lives the T. W. Davis family; and one of our outstanding occasions was the recent baptism into the New Church of Mr. and Mrs. Davis, together with their daughters, Mary and Nancy, and their son Dudley. In the same service, Mr. William Gourdin was also baptized. Mr. and Mrs. Gourdin live in Pineville, together with their daughter Henrietta, who attended the College of the Academy for the past two years. Finally, in Brevard, North Carolina, live Mr. and Mrs. William Leonard (Dorothy Price) and their little daughter, Kathy.
     In Georgia, apart from the Atlanta group, are Mr. and Mrs. Hansell Wade (Dorothy Echols), Who live in Brunswick and have already sent two of their sons to the Academy. Hansell and Dorothy are now in process of moving to western Alabama-just to add a little more mileage to the visiting pastor's round! Also, in Albany live Mr. and Mrs. Donald Howe. Mr. Howe, in addition to being a New Church man of many years' standing, is a confirmed homeopath, which leads to many an interesting and agreeable discussion.
     In Alabama, at present, there are only Dr. Aubrey Allen and his wife, Mary Evelyn.

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They faithfully drive the 150 miles to Atlanta for our group meetings there; and one of the most enjoyable occasions we have had was their wedding there last June, the ceremony taking place at the close of the Sunday service in the home of Mr. and Mrs. Stuart Synnestvedt, with a reception following at Mr. and Mrs. Jean Daly's home.
     In Florida are the majority of our isolated families and individual members. Thus, in Jacksonville, live two couples: Mr. and Mrs. Sydney Childs, who recently moved there from New York when Mr. Childs retired on pension; and the newly married Mr. and Mrs. Kent Queman, Kent being in the Navy and stationed there for about two years. In Micco, on the east coast, lives Mr. Charles Umberger, whose wife, the former Ruth Arrington, passed on a few years ago, and whose children, all graduates of the Academy, are married and living in California, Glenview, and North Carolina. Then there are Mr. Jordan Johnson in Palm Beach, Mr. and Mrs. William Weaver in Ozona, Mrs. Amendola in Clearwater, the Misses Jean and Madeline Horigan in St. Petersburg, Mr. and Mrs. Carl Knapp in Sarasota, and Mr. and Mrs. Ray Odhner (Lena Synnestvedt) in Naples. All of these latter friends are on the west coast of Florida.

     The Groups

     It is unnecessary to make a detailed report on our groups, apart from Miami, as the East-Central Florida group has recently been reported on by Mrs. William Zeitz, and the Atlanta group will be reported on in the near future.
     In Atlanta, Ga., the Durwood Crocketts, Jean Dalys, and Stuart Synnestvedts, together with the Aubrey Allens, who come over from Alabama, make up a lively and interesting church group.
     Then, in Charlotte, N. C., are the Conrad Bostocks, Jack Fehons, William Homillers and Philip Smiths. And the group which, for want of a better name still being sought, we call the East-Central group, is composed of several families living within a fifty-mile diameter who manage to get together for our pastoral visits. These are: the Harry Hilldales in Oak Hill, the Lewis Nelsons and Donald Rogers in Orlando, the William Zeitzes (Mollie Glebe) in New Smyrna Beach, and, at least temporarily, the Raymond Walkemeyers in Daytona Harbor, and the Thomas Wheelers in Deland.

     Miami

     It may be news to those of you who have only tourist or literary impressions of the "Gold Coast" in general, and Miami in particular, but the fact is that there are quite a number of residents who make their homes here, living, working and playing in the customary fashion of the rest of the world! Some one million men, women and children make their homes here, in a fairly average proportion of young and old, wealthy, moderate and low-income groups, active and retired. And that is because a fair share of the world's work goes on here, in light industry, agriculture and building, besides the winter and summer tourist resort activities for which it is famous.
     We say this only because it is reflected in our own church group in Miami. Apart from our many visitors and a few winter residents, plus a few retired people, our members are actively working citizens, most of them with the usual family, civic and social responsibilities. And as Florida in general, and Miami in particular, have grown in the past ten years, so has increased the number of members and interested friends of the General Church.
     Services are held every Sunday when the pastor is not making visits to the other groups and to the isolated. Some of these services have been held in the home of Mrs. David Lindsay (Grace Graham). Summer services have been held mainly in the home of Mr. and Mrs. Edward Collins, who became members fairly recently. Last winter and spring we rented a very nice, well adapted hall for our services. The hall, downtown on the Miami River, belongs to the Miami Pioneers Club. Our attendances have averaged 30-35, with an occasional 40-50.
     Doctrinal classes are held in the homes, attendance being 15-20.

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In addition to the regular season during which the primary doctrines, the doctrine of life, and the spiritual world have been considered-we have also continued services and classes through the summers. The summer classes have been devoted so far to reading and discussing, with guidance from the pastor, some of the shorter works such as Earths in the Universe and The Last Judgment.
     A pleasant and successful custom of having a buffet luncheon about once a month after service downtown was begun last year; and too many good celebrations of church festivals have been enjoyed in the past two years to be described in detail. Typical, however, have been the children's party and showing of slides with the Christmas story, held at the home of Mr. and Mrs. Collins; our celebration of Swedenborg's birthday with speeches, a delicious buffet supper and a round of cards at the home of Mrs. Lindsay; and our marking of June Nineteenth with a supper, short program, and a conversazione at the home of the pastor.
     In addition to some 150 visitors during the year we would mention such winter residents as Mr. and Mrs. Reynold Doering, Dr. John Abele, and Mrs. H. Gurney of Detroit, and Mr. T. O. Rhodes of Pittsburgh. Then there are several families who have moved down here in the past two years, such as the Darrel Hicks, the Adin Burtons, the Thomas Kerrs, and Mrs. Vida Schnarr with her daughter, Kathleen, and two grandchildren.
     Of our resident members and friends we would voice real appreciation for the staunch support of Mrs. David Lindsay and Mr. and Mrs. Collins. They have opened their homes most hospitably and pleasantly for services and other church functions, and without Mrs. Lindsay we would be handicapped in the matter of musical accompaniment for our services.
     If you add to these such regular members and attendants as Mr. and Mrs. James Howard and their children, Mr. and Mrs. Robert Gauzens, Mrs. Jane Wilson, Mrs. Hollis Brandt, Miss Edith Cranch, and Mr. William Talley who was baptized into the church recently, you have a promising and growing nucleus for a full-fledged society.

     Conclusion

     Just as the southeastern part of the United States has grown in numbers and industry since the war, so has the number of New Church people in this region increased. Time was, not so long ago, when the visiting pastor to the southeast made a trip twice a year in order to visit a comparatively few isolated families and individual members. But there are now, in the five states mentioned, about 150 members and friends, including children; and this does not include several more in Mississippi, Louisiana, Tennessee and Kentucky, who, so far, have not been served. These members and friends, including the four groups mentioned, reside in some twenty localities in the five states.
     Attendance and general support of various kinds have been faithful, especially in the groups; there has been an advance in the organization of uses; and material support has increased each year. The Miami group has carried the largest share of this support, but the others have taken their part in proportion to their situation and numbers.
     MORLEY D. RICH

     THE CHURCH AT LARGE

     General Conference. The General Conference Year Book (1957-1958) mentions that at the time of the 150th meeting last June there were 1000 members more than at the 50th meeting, but 2000 less than at the 100th meeting. The total membership, 4267, included 147 new members and represented a net loss of 80, the smallest decrease in a decade. Of the 57 Societies reporting, 24 held doctrinal classes, 12 held meetings of other types "for the deepening of New Church thought and life," 36 had a Women's League or Guild, and 8 had meetings for men. Twenty-two Societies reported an increase in membership, and 24 increased average attendances at public worship.
     By invitation, the Rev. Erik Sandstrom conducted last September an evening service of the Kensington (London) Society in the absence of its pastor, the Rev. Rupert Stanley.

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His sermon, preached to "an appreciative and numerous congregation," was reported fully in the NEW-CHURCH HERALD; and the occasion was hailed as an example of mutual charity, and as illustrating that there is no reason why two distinct groups of the New Church cannot get together from a friendly and tolerant understanding of one another's viewpoints, "alike in worship as in the frank and healthy discussion of doctrinal differences." Writing later in the Manual of the Kensington Society, the Rev. Rupert Stanley used the occasion to comment on what is essential with regard to the priesthood and the status of the Writings, and on the reasonable and charitable attitude that should be taken in matters of difference.

     Australia. Representatives have been selected by most Societies to attend the Conference to be held at Easter in Perth, Western Australia.

     New Zealand. The Rev. and Mrs. Richard H. Teed, and their daughter Elizabeth, are now settled in Auckland, where Mr. Teed has entered into the duties of the pastorate. In addition to the regular Sunday morning services, the Sunday school has been reformed and Mr. Teed has instituted a program of Sunday afternoon reading and discussion classes at the church, supplemented by drawing room meetings held every other week.

     SWEDENBORG FOUNDATION

     In a news letter sent out by the president it is reported that several important projects are under consideration by the Board. Among these are: assistance to the French Federation for publication of the Doctrine of Charity in French; new translations in modern English of certain of the Writings; and the publication in distinctive pocketbook bindings, similar to the Dutton editions, of Heaven and Hell, Divine Providence, and Divine Love and Wisdom. The Foundation continues to work in close cooperation with the Swedenborg Society.
SOME DEFINITIONS OF FAITH 1958

SOME DEFINITIONS OF FAITH              1958

     "Faith is an internal acknowledgment of truth" (F 1).

     "Faith is the affection of truth from willing truth because it is truth" (HD 112).

     "Faith is not only a knowledge and acknowledgment of all the things that the doctrine of faith comprises, but especially is it an obedience to all things that the doctrine of faith teaches" (AC 36).

     "Faith is an internal affection which consists in a heartfelt desire to know what is true and what is good, and this not for the sake of doctrine as the end in view, but for the sake of life" (AC 8034).

     "The understanding of good is what is principally called truth, and indeed the truth of faith" (AC 2954).

     "Faith is the acknowledgment of the things which are of faith; and this acknowledgment is by no means external, but internal, and is the working of the Lord alone through the charity in a man. And this acknowledgment is by no means a thing of the mouth, but of the life" (AC 1162).

     "The veriest faith which saves is trust, but there can never be this trust except in the good of life" (AC 2982).

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CORRECTION 1958

CORRECTION       Editor       1958




     Announcements




     Because of wrong information supplied to this journal the marriage was announced of Mr. Ernest Miller to Miss Marilyn Heimgaertner (NEW CHURCH LIFE, August 1957, p. 391). The bride was Miss Marilyn Jeanne Witzke. We regret the error and suggest that readers who have an interest in the matter make the necessary correction on page 391 of their copy of the "Life" for August 1957. EDITOR.
EVANGELIZATION 1958

EVANGELIZATION              1958

     "By evangelization all things in the Word are meant which treat of the Lord, and all things in worship which represent Him. For evangelization is annunciation about the Lord, His coming, and the things that are from Him which belong to salvation and eternal life. And as all things of the Word in its inmost sense treat solely of the Lord, and all things of worship represent Him, therefore the whole Word is the evangel, in like manner all worship that was done according to the things commanded in the Word. And because the priests presided over the worship, and likewise taught, therefore worship and evangelization were signified by their ministry" (Arcana Coelestia 9925).

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ANNUAL COUNCIL MEETINGS 1958

ANNUAL COUNCIL MEETINGS              1958

     JANUARY 27-FEBRUARY 2, 1958

Monday, January 27
     3:00 p.m.      Meeting of Headmasters
     4:30 p.m.      Meeting of Pastors
     8:00 p.m.      Meeting of Consistory

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

Wednesday, January 29
     10:00 a.m., and 3:30 p.m.     Council of the Clergy

Thursday, January 30
     10:00 a.m.      Council of the Clergy
     3:30 p.m.      Committee Meetings

Friday, January 31
     10:00 a.m.      Council of the Clergy
     3:30 p.m.      Board of Directors of the Corporations of the General Church
     7: 00 p.m.      Society Supper
     7:45 p.m.      Open Session of the Council of the Clergy Address by the Rev. Dandridge Pendleton

Saturday, February 1
     10:00 a.m.      Joint Council of the General Church
     3:30 p.m.      Corporation of the Academy of the New Church

Sunday, February 2
     11:00 a.m. Divine Worship
SOUTH AFRICAN ASSEMBLY 1958

SOUTH AFRICAN ASSEMBLY       GEORGE DE CHARMS       1958

     The Sixth South African Assembly of the General Church of the New Jerusalem will be held at Durban, Natal, South Africa, Friday, April 4th, through Sunday, April 6th, 1958, the Right Reverend Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.

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REBUKE AND FORGIVENESS 1958

REBUKE AND FORGIVENESS       Rev. HUGO LJ. ODHNER       1958


NEW CHURCH LIFE

VOL. LXXVIII                FEBRUARY, 1958                         NO.2
     "But if thy brother shall trespass against thee, go and examine him between thee and him alone: if he shall hear thee, thou hast gained thy brother." (Matthew 18: 15)

     The Word of the Lord is to convey to men the spiritual laws of life. In the Old Testament these are taught, not nakedly but by implication, under the form of civil laws. For the Israelites the Divine law took the form of external commandments which were designed to govern their outward acts and order their national life. For there can be no society without civil laws to protect one man from another. Yet civil law is not enough to guarantee happiness even in a social sense. There is need for another type of law-a law which cannot be enforced by kings or magistrates, but which every man must impose upon himself in deference to the just rights of his neighbors. This is called the moral law, and enables men not only to enjoy the peace and order which proper government provides, but also to taste the delights of friendship and respect which come to those who treat their fellow men with consideration and courtesy, and who exercise moderation and cultivate the virtues which make them more useful and more appreciated.
     By themselves, civic virtues and moral behavior may conceal many evils. Something more is required to rid man of selfishness and pride. Yet moral life is the foundation of man's character. And when the Lord came on earth, He therefore embodied His spiritual teachings in moral instruction. He did not disturb the political framework of His day; did not stir up any rebellion against Caesar nor against those who "sat in Moses' seat." But He appealed to the moral sense of mankind, to the end that a truer perception of our obligations to our neighbor might bring into clearer focus our conception of the love and mercy of God, and-in time-lead to a greater justice even on the moral plane.

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The Lord used many moral virtues which men could appreciate as illustrations of the spiritual charity which was to be the goal of Christian life, in which evils are shunned because they are sins against God.
     A moral life can, of course, be cultivated merely on account of one's reputation and with a prudent eye to selfish advantages. It may be a mere bowing to public opinion. It can be prompted by a fear of being criticized as irrational. It can spring from self-respect. Even so, it tends to recognize the freedom and rights of others, and thus promotes the freedom of religion. It does not lift a man above his proprium or natural motives unless he comes into the fear of God, and into an affection of spiritual truths. The Lord therefore used moral truths as a vehicle to convey the truths about spiritual charity. For "what is civil and moral is the receptacle of what is spiritual,"-the Heavenly Doctrine states. And "he who is civil and moral can also become spiritual" (HH 322). Until man has become civil and moral he cannot become spiritual, however learned he may be in doctrinal knowledge; nor can a spiritual conscience be expressed in a life of use, except through the laws of morality.
     Such a law the Lord points out in our text. It is put in the form, not of command, but of moral advice for our reason to consider and accept in freedom. It advocates, in effect, that if we think that someone has erred or wronged us, or falls short of the standard we require of those in whom we place our trust or to whom we extend friendship, we should not forthwith cast him out from our company or from our heart, but give him an opportunity to explain his intent, his reasons, his attitude, and the extent of his ability and knowledge. We should go to him privately, before we do or say anything which might blacken his character or harm his usefulness. There should be no public accusation, no listening to empty slanders, no condemnation without a hearing. But there should be patience and kindness, a willingness to admit oneself mistaken, a desire not to magnify faults in others.
     Yet if the matter be important, or tends to conflicts, or is detrimental to our uses-there should also be frankness. For one of the pillars of society is mutual confidence. If idle condemnation be permitted to undermine that confidence, moral order would perish. No one would trust another, or be willing to assume any responsibility, for fear of immediate attack. A man must be held innocent until he is proved guilty.
     "Go and tell him his fault-examine him-between thee and him alone." Only so, in the circumstances, can friendship be proved and preserved. "If he shall hear thee, thou hast gained thy brother "-gained his confidence and cooperation, gained a sympathetic insight into his problems, his situation and his point-of-view, gained him as a friend. But he, too, has a duty: to try to understand and not let a sensitive pride defeat a genuine concern for a common use.

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     But if he refuses to hear thee-what then? Is the recourse to moral law exhausted? Nay. Again we must show restraint. We must consider that we might be mistaken in our concept of justice. We must watch lest we burst out with public accusations or criticisms which would be hard to retract. But "take with thee one or two more, that in the mouth of two or three witnesses every thing shall be established." Every wise man takes counsel. For if he is compelled to public action, his decisions must be supported by others. Moral judgment bids us to suspect our own wisdom if others do not concur. This is the basis of what is called the principle of unanimity which is needful in most social undertakings.
     But if the erring brother neglects to heed the advice and decision of impartial counsellors and insists on his evil or negligent course, action can sometimes not be delayed without injury being done to the uses for which one is responsible. It becomes a public concern-is placed before the assembly or church, or before a body of men whose opinion is recognized as decisive. And if its judgment is not followed, or has no effect, our responsibility as a friend would be over, and he who trespassed may be regarded as "an heathen man and a publican," with whom there is only the external bond of civil association and formal courtesy.
     Such is the moral law of Christian charity. But to understand its essence we must realize that when the Lord spoke it he had been speaking of the need of the spirit of innocence, which is so precious that it were better to cut off one's right hand than to offend against innocence. One must humble one's self as a little child in order to enter the kingdom of heaven. The restoration and protection of innocence are the chief functions of the church. The Son of Man had come to save that which was lost-to seek out the straying lamb. It was not the will of the heavenly Father that one of these little ones should perish.
     The essence of the moral law is an appeal to the innocence in others. But if this appeal is to be effective, there must be forgiveness, innocence, and humility in our own hearts. We cannot be either blind or indifferent towards one who has transgressed: yet there must be unlimited forgiveness for one who repents. And the Lord shows, in the parable of the unmerciful servant, that even though the Divine love always forgives, making no conditions, yet we cannot be protected against the just rewards of our own sins unless, from innocence present in our own hearts, we can forgive our fellow servants.
     But the truth of man's rational is often devoid of mercy, from a pride in self-intelligence. It insists on charity and friendship from others, carefully measuring out their duties towards one's self, demanding repayments even
to the uttermost farthing. It imprisons the neighbor in a web of obligations.

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Yet the Writings say that true men of the church abhor cunning and accusation, and that those who are like the angels "desire that if it were possible their minds should be so open that what they think may be manifest to every one; for they intend nothing but good toward their neighbor, and if they see evil in any one they excuse it" (AC 6655). This is from innocence. Angels-if possible-put a good interpretation on the faults they observe in another, and if they can, try to amend it in him (AC 1079). But they are also aware that they are not called upon to judge motives: they do not accuse evil spirits of their evil loves as long as those spirits are in some useful occupation (AC 986: 3). And they also know the universal rule that ignorance excuses although it cannot take away confirmed falsity. If ignorance and inability did not excuse "it would be all over with man" (DLW 350, SD 2320).
     The spirit of accusation and contempt can only arouse the proprium of others to resistance. Therefore the Lord taught us to pray, "Forgive us our debts as we forgive our debtors." For we are in debt to others with every breath we take-in debt to those of the past and of the present, and we owe much to the future. We all have debts which we can never repay, and may not be aware of. And it would be foolish to require others to acknowledge the spiritual and moral indebtedness in which they may be to us, since our lives are all bound up together in a common debt to the Lord.

     Even within the household of our own individual minds, there are states which err one against another. For our mind is a community of many elements. We have knowledges of many types which can rival each other or cooperate. We have memories which are as it were married to delights, and thoughts wedded to affections. New generations of ideas and emotions are fostered continually in our minds, fathered by a ruling love, mothered by truths or falsities.
     In the mind of a man who seeks to be regenerated, the conscience of what is good and true is charged with the order and government of the whole, and it is to this conscience that the Lord speaks in His Word. As spiritual life progresses, this conscience recognizes many shortcomings, many injustices amongst the thoughts, and jealousies amongst the affections; many trespasses, many evils and lusts, many spurious or deceptive states that disturb the uses of the mind. Even our states of charity would not be wholly pure, but colored by self-seeking or self-pity, insincerities or feelings of merit.
     Conscience must therefore tutor and discipline such states, even as a man remonstrates with his erring brother, according to the moral precept:


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"If thy brother trespass against thee, go and examine him between thee and him alone. If he shall hear thee, thou shalt have gained thy brother." For a "brother," in the spiritual meaning of the word, signifies a state of charity.
But such examination is often difficult. Our erring, irresponsible thoughts often speed by on swift currents which we can neither chart nor plumb-currents of emotion which elude us or come from sources hidden from view. Our conscience would be helpless alone. And it is then that we must obey that other precept: "If thy brother will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every thing may be established."
     Conscience needs the support and advice of truths, spiritual truths which can discern the obscure motives of the mind; truths from the Word and its doctrine, which can confirm our perceptions of what is amiss, and which teach what neighborly love should be-not only one truth, not only one witness. For one truth alone cannot make a doctrine or enlighten our judgment. But several truths seen together in their harmony can aid the understanding to see rationally: not only truth such as promotes charity, but also truth such as gives us a genuine perception of how to protect our uses. These are the two or three witnesses by which conscience is strengthened, and our failing charity is redeemed and clarified from the dross of natural affections. These truths are the counselors which we must summon daily as we read the Sacred Scripture and its Heavenly Doctrine. For conscience is not inborn in a man. It is built up from doctrine drawn from the Word according to its reception in the heart (HD 131).
     But from time to time some conception of duty or of charity flits into our minds which our conscience suspects to be erroneous and dangerous, because it rests on ideas that do not seem to agree with the clear truths of revealed doctrine. Even such an idea can be tolerated and entertained, and indeed may sometime be reinstated as a "brother," as long as it will "hear the church"-that is, will have respect to the uses of the church, which look to the salvation of souls. But if it is contrary to this end, it cannot be reconciled to our conscience but must be unto us as "an heathen man and a publican."
     The life of man's regeneration makes one with the growth of his conscience. The conscience of innocent children and ignorant gentiles is merely natural and must mature and become spiritual and truly Christian. And it is spiritual truths that give conscience power to judge what is of genuine charity and what is not. Charity without truths is liable to become pagan and godless and to turn against the uses of the church and of heaven. The redeeming work of the Lord in His Divine Human-who is the "faithful and true witness"-is possible when there is not only the intention of charity but also the truths of faith which look to the uses of spiritual life.

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For this was His promise: "Where two or three are gathered together in My name, there am I in the midst of them." Amen.

     LESSONS: Genesis 9: 18-29. Matthew 18. Arcana Coelestia 1079.
     MUSIC: Liturgy, pages 448, 487, 499.
     PRAYERS: Liturgy, nos. 38, 98.
CONCERNING CHARITY 1958

CONCERNING CHARITY              1958

     "Charity consists in willing what is good, and good works consist in doing what is good from willing what is good" (TCR 374).
     "Charity in its first origin is the affection of good" (F 13).
     "Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward" (AC 8033).
     "In its essence charity is to will well to the neighbor, to be affected with good, and to acknowledge good as the neighbor, consequently those who are in good, with a difference according to the degree of their good" (AC 5132).
     "Charity is love toward the neighbor and mercy" (AC 615).
     "Charity, or love toward the neighbor, is to love truth, sincerity and right, and to do them from the will" (AE 204).
     "Charity, that is, spiritual good, is doing good because it is true; thus it is doing what is true, and doing what is true is doing what the Lord has commanded in His Word. This shows that charity is spiritual good" (AE 918).
     "Charity consists in doing what is right in every work, and our duty in every office" (HD 101).
     "Charity itself is to act justly and faithfully in the office, business and employment in which one is engaged, for then everything that a man does is of use to society, and use is good; and good in the abstract, considered apart from person, is the neighbor" (TCR 422).
     "The benefactions of charity are all the goods that a man, who is charity, does freely outside his calling" (Char. 184).
     "The obligations of charity are all things that a man ought to do besides those above mentioned" (Char. 187).
     "There are diversions of charity, which are the various delights and pleasures of the bodily senses, useful for the recreation of the body" (Char. 189).

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SWEDENBORG AND WESLEY 1958

SWEDENBORG AND WESLEY       Rev. ORMOND ODHNER       1958

     "One of the most ingenious, lively, entertaining madmen that ever set pen to paper. . . . His waking dreams are so wild . . . that one might as easily swallow the stories of 'Tom Thumb' or 'Jack the Giant-Killer.'"
     Thus, in 1770, wrote John Wesley, founder of Methodism, concerning his contemporary, Emanuel Swedenborg. A year later he wrote again: "The fever he had twenty years ago, when he supposes he was 'introduced into the society of angels,' really introduced him into the society of lunatics; but still, there is something noble, even in his ravings:

His mind has not yet lost
All its original brightness, but appears
Majestic, though in ruins."

     Seven years after Swedenborg died, Wesley reviewed Heaven and Hell. . . the dreams of a disordered imagination . . . a brain-sick man. . . . contrary to Scripture to reason and to itself . . . . Essentially and dangerously wrong. . . . His ideas of heaven are low, groveling, just suiting a Mohametan paradise. . . ."
     Two years later, in his Arminian Magazine, Wesley published an "authentic account" of Baron Swedenborg's "insanity." In detail it describes an incident that supposedly occurred in 1744, when Swedenborg, in London, was lodging at the house of a John Paul Brockmer- 1744, a year after the Lord had first appeared to our seer. "His hair stood upright and he foamed a little at the mouth He said . . . he was the Messiah . . . come to be crucified for the Jews. He then went to a place called the Gulley-Hole, undressed himself, rolled in very deep mud, and threw his money out of his pockets among the crowd."
     In 1783, Wesley plunged his final daggers into Swedenborg's reputation and into the Writings as well. In several articles reviewing Heaven and Hell and the True Christian Religion, he again refers to Swedenborg's "fit of madness," and says: "From this time we are undoubtedly to date that peculiar species of insanity which attended him, with scarce any intermission, to the day of his death." He quotes extensively and incorrectly, and always comments most adversely. "Utterly false . . . . As arrant nonsense as ever was pronounced by any man in Bedlam . . . . Contrary to all sound reason [and] to . . . Scripture. . . . When were the hells not in subjection to the Almighty? When was heaven, the abode of angels, out of order?

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. . . Blasphemous nonsense. . . . Which shall I believe, the Bible or the Baron? . . . If this stands, the Bible must fall."
     At length Wesley damns the teachings given by "this filthy dreamer" as he delighted to call Swedenborg. He ridicules the doctrine of an internal sense to the Word, the explanation of the Ten Commandments. He condemns the teaching that the Lord is a Divine Human God, and misquotes the Bible to prove his point. He damns the denial that salvation comes through faith alone. He insists that God is an angry Being who personally condemns men to eternal fire in hell. He calls Swedenborg insane for teaching that angels wear clothes, and says he is worse than Mohammed in his teaching that there is marriage, not only in heaven, but also in hell.
     He closes: "O my brethren, let none of you that fear God recommend such a writer any more! . . . All his folly and nonsense we may excuse, but not his making God a liar . . . . If the preceding extracts are from God, then, the Bible is only a fable; but if 'all Scriptures are given by the inspiration of God,' then let these dreams sink into the pit from which they came."

     Thus was the Heavenly Doctrine introduced to the general public of England by the most famous churchman of the Eighteenth Century, whose devoted Methodist followers numbered a hundred and fifty thousand by the day of his death. John Wesley, founder of Methodism-no other man has ever done as much to injure the cause of the Lord's New Church on earth!
     Wesley was born in 1703. He entered Oxford at the age of seventeen, and soon was the leader of the "Holy Club," a group of young men who met frequently for self-improvement and the salvation of their souls. Methodically they planned their days for increased personal holiness, and soon jeering fellow-Oxonians nick-named them "Methodists."
     While visiting the condemned in England's jails, Wesley met the reformer, James Edward Oglethorpe, and not long afterward sailed with him for Georgia, to act as that colony's minister. His Georgia mission is unimportant here, however, save for one incident. A group of Moravians crossed the Atlantic with Wesley. One night a terrific storm almost capsized the ship. All the passengers were terrified, save the Moravians; they calmly sang a psalm.
     Back in London in 1738, Wesley turned to the Moravians for spiritual light, and soon was attending services in their chapel in Fetter Lane. Quickly he became one of their leaders, and at the home of one of them, John Paul Brockmer, conducted nightly meetings where they "sang, prayed, and read."
     But the final phase of Wesley's life was just ahead-his wondrous "field preaching," during which he converted thousands with "hell-fire" sermons.

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He was not content merely to convert them, however; he organized them into little "bands," gave each convert a "ticket," annually examined his spiritual state, and deprived him of his prized "ticket," if he could not openly demonstrate spiritual progress. On and on he went, with ever increasing success. England, Scotland and Wales were his parish, and he organized them all in the most amazing religious revival in history.

     The paths of Swedenborg and Wesley almost crossed in the Moravian Chapel in Fetter Lane, at the very outset of their ecclesiastical missions. They almost crossed again during Swedenborg's last year on earth. Certainly Swedenborg knew of Wesley, and apparently the two exchanged letters.
     In 1743, Swedenborg was in Holland, publishing some of his scientific writings. None would then have suggested any insanity in this world famous scientist, this distinguished member of the Swedish House of Nobles, this Assessor of his government's Board of Mines. Inwardly, however, Swedenborg was deeply troubled at the atheism he met in learned circles; for this, in world history, was the agnostic "Age of Enlightenment. "Swedenborg studied and wrote of nature, that he might show the reasonableness of a creating God still in control of the universe. He studied anatomy, trying to discover the soul's purposes in the body, so that he might determine the nature of the soul after it left the body.
     He had already begun to experience supernatural "signs," and he interpreted them to mean that what he was writing was true. He dreamed strange dreams, began to attach spiritual significance to them, and tried to interpret them. He jotted down both dreams and interpretations in a little book, The Journal of Dreams.
     Religiously he was shaken to the bottom of his soul. He doubted his faith. Abjectly he confessed his sins. He cried to God Messiah for help. Twice-we know not how-the Lord appeared to him. In the spring of 1744 he dreamed of a ship, and interpreted it to mean that he should sail for London, there to publish his Animal Kingdom.
     That May he sailed for London, and soon came to lodge with our Moravian friend, John Paul Brockmer, with whom he stayed until July 9th, 1744. With Brockmer he attended the Moravian services in the Fetter Lane Chapel, and was so attracted by them that he considered formal affiliation with that group. (It had been just four years earlier that Wesley had parted company with these Moravians.)
     When Swedenborg left Brockmer's, he reportedly said he did so because Brockmer and his maid meddled with his papers. Years later, a friend said the Moravians were very angry when he left.

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During his stay with Brockmer, he evinced a great desire to be left alone. We know that the spiritual world was then being opened to him, but he said only that he was busy on his books. It would seem that occasionally he shut himself in his room for two days at a time. An intimate friend reports that he sometimes went into trance at this period of his life.
     At Brockmer's he continued his Journal of Dreams. He wrote it in Swedish, a language Brockmer could not understand. But perhaps one of his friends could; and if so-if, that is, they "meddled with his papers" they would have found this entry, dated June 20-21, 1744:
     "There was a deliberation as to whether I should be admitted to their assembly. My father came out, and said to me that what I had written about Providence was the finest. . . . Afterward, one night, I was found in the church, but I was naked, having nothing on but the shirt, so that I did not dare to come forward. This may mean that I am not yet clothed and prepared as I need to be."
     Only a dream; but Brockmer meddled with his papers, and Swedenborg left his house forever only three weeks later. The Moravians were angry then, and they would be angrier still when Swedenborg, in the Continuation concerning the Last Judgment, unmasked their secret beliefs and practices. Brockmer would vow vengeance for his sect. Only a dream, but as far as research can disclose, it is the basis of Wesley's insanity story.

     The next year the Lord again appeared to Swedenborg and called him to the office of revelator. Far from proclaiming himself the Messiah, however, his private diaries show, he confessed himself unworthy of the Lord's call. Wesley attributed Swedenborg's mud-rolling to a delirium brought on by a violent fever; yet Swedenborg, years later, said he had always enjoyed exceptionally good health, and there is no other report that he was ever seriously ill. Wesley says further that this "fever" left Swedenborg insane to the end of his life, "with scarce any interruption," and that from this time on he continued to proclaim himself the Messiah. How absurd! No man ever put a greater distance between himself and his God.
     Nor is there any evidence of continued insanity. Back in Sweden he continued his duties as Assessor in the Board of Mines. Insane? In 1747 the board's members unanimously recommended to the king that he be appointed their president-an honor he declined so that he could devote himself to the writing of the Arcana Coelestia. In 1757 he submitted to the House of Nobles a learned proposal to curb the liquor traffic in Sweden, in order to stop that country's wave of drunkenness.
     All the Writings so far, remember, had been published anonymously. For fifteen years no one suspected that he was in contact with spirits.

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But about 1759 the secret began to break, for that year Swedenborg, in Gottenburg, described in detail a fire then raging in Stockholm. People began to suspect.
     Also in 1759, however, he was intensely active in Parliament, and formed a close friendship with Count von H?pken, the Prime Minister. And even when it became known that he was the author of the Writings, it was still he who devised a way to restore the value of the Swedish currency.
     1769, however, is the next important date here. Swedenborg was in London, lodging with a wig-maker and barber named Richard Shear smith. Possibly it was then that he met two clergymen at London's Swedish Church, the Rev. Arvid Ferelius, pastor, and the Rev. Aaron Mathesius, his assistant. Swedenborg presented each with a set of the Arcana. Ferelius became an ardent, if secret, New Church man. Mathesius refused even to read the Writings, but violently condemned them. Swedenborg became a special object of his bitter dislike, and knew it.
     Wesley says both Mathesius and Brockmer told him the insanity story. That was before 1779. Seventeen years later Mathesius would write a much altered and highly embellished account of it, and then would have Brockmer fearing that Swedenborg was out to murder him with a knife.
     Mathesius succeeded Ferelius as pastor in 1773. Four years later the congregation petitioned the King to remove him from office for forging church records, mishandling church funds, and making personal attacks from the pulpit. Mathesius was suspended, but only temporarily. Then, in the summer of 1783, he went ravingly insane. Back in Sweden, however, he had recovered his sanity by 1795.
     So much for 1769. In 1770, Swedenborg was in Holland writing the True Christian Religion, and Wesley was in England, writing in his private diary-which he published regularly: "I sat down to read . . . some of the writings of Baron Swedenborg. I began with huge prejudice in his favor, knowing him to be a pious man, one of a strong understanding. . . . But any one of his visions puts his real character out of doubt. He is one of the most ingenious, lively, entertaining madmen that ever set pen to paper. . . ."
     1771. Swedenborg saw his True Christian Religion come out of the press, and sent a copy to Wesley. He returned to London and again lodged with Richard Shearsmith. And a few days before Christmas Wesley was writing in his journal: "I read a little more of that strange book, Baron Swedenborg's Theologica Caelestis [sic]. It surely contains many excellent things. Yet I cannot but think that the fever he had twenty years ago, when he supposes he was 'introduced into the society of angels,' really introduced him into the society of lunatics . . . ."
     Toward the end of February, 1772, Wesley was at a meeting with some of his ministers, among whom was the Rev. Samuel Smith.

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During the meeting a letter arrived for Wesley. He read it; his face registered surprise; he turned and read it to his ministers. As far as Mr. Smith could recall, the contents were as follows:

     "Sir-I have been informed in the spiritual world that you have a strong desire to converse with me; I shall be happy to see you if you will favor me with a visit.
     "I am, Sir, your humble Servant,
          EMANUEL SWEDENBORG"

     According to Mr. Smith, Wesley frankly acknowledged his desire to converse with Swedenborg, but said he had never mentioned it to anyone. He was about to leave on a six months' tour of his churches, however, so he wrote Swedenborg, saying he would see him thereafter. Smith says he later learned that Swedenborg wrote back, that the proposed visit would be too late, as he himself would go into the spiritual world the 29th of the next month.
     A legend of New Church literature has Wesley saying thereafter-possibly having heard of Swedenborg's death on the predicted date-"We may now burn all our books on theology. God has sent us a teacher from heaven, and in the doctrines of Swedenborg we may learn all that it is necessary for us to know." Intensive research into this story has led me to doubt it in its entirety.

     Seven years after Swedenborg's death, Mathesius had done his work. Wesley wrote, on February 12th of that year, that he had "abundant proof" that Swedenborg's "fever" had overturned his understanding, which, to the end, continued "majestic, though in ruins."
     Eight more weeks, and Wesley publicly was condemning Heaven and Hell. "Low, groveling, just suited to a Mohametan paradise." Again the charge of insanity. Again he berates the teaching that Christ became one with the Father. He deplores Swedenborg's "quenching the unquenchable fires of hell," opining that fear of hell fire is needed for the Englishmen of his day. "This madman's dreams," he calls Swedenborg's teachings.
     Two years later the insanity story is published in full in Wesley's Arminian Magazine. All goes well at Brockmer's for a few months; Swedenborg "behaves decently," and goes to the Moravian services every Sunday. Then he begins to shut himself in his room. One evening the maid reports that something is "violently wrong with Mr. Swedenborg." Brockmer finds him, his hair on end, foaming at the mouth. Swedenborg proclaims himself the Messiah, come to be crucified for the Jews, and asks Brockmer to preach this for him next day in the synagogue. He says that an angelic appearance to Brockmer that night will prove his words.

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Brockmer pleads that he see a doctor, but agrees to the test of the angelic visit. Early in the morning Swedenborg, now foaming at the mouth continually, runs to Brockmer. No angel! The doctor? No! Both men burst into tears.
     Brockmer goes for the doctor. Swedenborg runs out, undresses himself, rolls in mud, throws his money around. Brockmer has him moved to a residence near the doctor's. Swedenborg calls for a tub and six towels, and then for six more, as he had got the first six all wet. Brockmer visits him frequently. Swedenborg thanks him for his care, but continues to insist he is the Messiah. Later he breaks from his keeper, runs into the fields, laughs hysterically, and plays tag with his pursuers.

     After this, in 1783, Wesley publishes his long and damaging review of True Christian Religion. We have already quoted from it at length: "Let these dreams sink into the pit from which they came."

     Outside the New Church, Wesley's words closed almost every mind to a fair and just appraisal of the Writings. They remained the favored method of attacking the Writings, indeed, until modern psychiatry called Swedenborg a paranoiac.
     Inside the New Church, however, Wesley's calumnies also caused a stir. New Church men sprang to Swedenborg's defense, delved into every detail of his life, in order to prove him sane.
     Robert Beatson, secretary of the General Conference, was the first to answer Wesley's charges. Wesley attributed Swedenborg's madness to delirium. Beatson asks: Could anyone-even Mr. Wesley-account for his actions when totally delirious? He shows that in his later life Swedenborg never exhibited any signs of insanity at all, yet Wesley says his insanity continued to the end. He notes Wesley's misquotations from the Writings, in order to make them appear ridiculous, and points out Wesley's willingness to misquote the Bible itself to confute Swedenborg's teaching that God is in the human form. "God is not a man," Wesley quotes from Numbers; but the full text reads: "God is not a man that He should lie, nor the son of man that He should repent."
     Another early convert to the Writings, Peter Provo, was unwilling to admit that Swedenborg might ever have acted insanely, even when delirious. He wrote to the Rev. Thomas Hartley-a Church of England clergyman, but one of the earliest receivers of the Heavenly Doctrine-to ask his opinion of our seer, for he knew that Hartley had visited Swedenborg and later had entered into correspondence with him.
     Hartley replied that, far from Swedenborg's having an appearance of insanity, "there was something in his manner and behavior remarkably kind and pleasing."

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"If I had not been fully satisfied as to the perfection of his mind," he added, "I should in no wise have attempted to bring his writings before the public."
     But Provo was not yet content. In 1792 he interviewed Swedenborg's last landlord, Richard Shearsmith, to hear his story.
     Swedenborg was of very sober habits, Shearsmith said, and a hard worker. He continued: "He was never known to be in a passion, but was always kind and civil . . . not minding what others thought or said of him." He never saw anything in Swedenborg but what bespoke a man in the use of his perfect reason. "There was something very sincere and innocent in his countenance. . . . He did not even so much as tell me that he saw anything more than common, or had any sight of the spiritual world."
     Yet Shearsmith was aware that Swedenborg conversed with spirits. He says Swedenborg "seemed at times . . . to be conversing with some who were not visible to others. . . . What he saw was in a wakeful state, as he generally stood between the bed and the front room when conversing with spirits in the day . . . which conversations would also be held at night . . . and would last for an hour or more."
     Even so, it never occurred to Shearsmith to consider Swedenborg insane; and as for Wesley's insanity story, Shearsmith would have none of it. He himself lived forty years in the neighborhood where the fit supposedly occurred, yet never even heard a rumor of it. He said, too, that the woman who recommended Swedenborg to him as a lodger was she to whom he turned when he left Brockmer's.
     About the same time Provo was interviewing Shearsmith, Beatson and Robert Hindmarsh went to visit Brockmer. They read him Wesley's account of Swedenborg's insanity. Brockmer was incensed, flatly denied that Swedenborg was ever sick at all at his house, and vowed that he had never opened his mouth on the subject of Swedenborg to Mr. Wesley.
     He denied that Swedenborg ever broke from him in delirium, ran naked into the street, or proclaimed himself the Messiah. He did say, however, that he once heard a report that Swedenborg rolled in the mire, but said that he himself did not see it.
     As for the details of Wesley's story-of course Swedenborg's hair stood on end, when he was not wearing a wig; to wear a wig at all he had to keep his hair cropped short. He never foamed at the mouth; he only stuttered. And Brockmer ended by saying that "unguarded statements" never escaped Swedenborg's lips.
     In spite of his denials, however, it is impossible to absolve Brockmer from blame for the story. A Moravian priest named Okely was also intrigued by Wesley's tales.

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He went to visit Swedenborg in 1771, and reported to Wesley, "He spoke with all the coolness and deliberation you might expect from any." Okely therefore began to doubt Wesley's story, so he too went to see Brockmer. He reported: "I found all the main lines of it truth. There is no denying that in the year 1743 he was for a while insane."
     Brockmer, then, had a hand in the story. His motives are attested to by three separate witnesses: He was angered at what Swedenborg wrote concerning the Moravians, and swore vengeance for his sect.
     Recall that Swedenborg said Brockmer meddled with his papers. He, with a Swedish-speaking friend, could have found that entry in the Journal: "One night I was found in the church, but I was naked." He might not have known this described a dream. Even further, as heaven was being opened to him, Swedenborg often was shaken bodily by violent tremors. Once he was even thrown out of bed. One such experience occurred while he was at Brockmer's. Could it not have been then that the maid reported, "Something is violently wrong with Mr. Swedenborg?"
     It could only have been with Brockmer that the insanity story originated. Later he vowed he had nothing to do with it. At one time or the other, then, he lied. His insanity story, therefore-if ever he told it-was the testimony of a liar. As such it is worthless.
     Others of Swedenborg's contemporaries also documented their witness to his sanity, among them being the Swedish Prime Minister. But if any other external witness be needed to Swedenborg's sanity, let it be his own Journal of Dreams, intimately covering his thoughts and acts during the period in question. Ignore the dreams themselves, for dreams are ever weird. The rest of the book shows a man admittedly undergoing spiritual temptations, yet calmly reflecting on them and rationally engaged in everyday pursuits. Rational, too, are the works he then was writing, The Five Senses and The Worship and Love of God.
     For a New Church man, however, the conclusive proof of Swedenborg's sanity will ever be the internal evidence of the Heavenly Doctrine. Not only is it consistent with itself, though written over a period of twenty-two years. What is all-conclusive is that in it man can find the one and only rational presentation of true theology and genuine religion.

     So much, then, for Swedenborg's "insanity." There was none. Why, then, did Wesley publish what he did?
     At one point we can be kindly toward him. In the account of Swedenborg's reputed madness, he may simply have been duped by the Rev. Aaron Mathesius, whom he had no reason to distrust, and perhaps also by Brockmer, who once had been his friend.

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     Wesley had the story by 1779, but he was predisposed to believe it; for in 1770 he had already called Swedenborg "madman" and "lunatic," and had rejected his teachings as "waking dreams . . . contrary to reason and Scripture."
     Most of Swedenborg's biographers conclude that the cause of Wesley's enmity was the fact that his ministers and lay followers were deserting him, in small numbers, and were espousing "the New Jerusalem Church." Certain it is that the majority of early converts to the New Church once were Methodists. Six of the earliest New Church ministers had once been ministers of Wesley's. The Methodists also formally expelled one minister for espousing Swedenborgianism-though Wesley himself both argued and voted against the expulsion. But the dates here are vitally important. The first minister to leave Wesley for the New Church did not do so until five years after Wesley's last attack upon Swedenborg.
     Wesley himself says he read very little of the Writings-"no more than had been published in English," save for the Latin of Conjugial Love. (I doubt that he ever read much of that, for he never attacked it specifically.) At the end, it is true, he purchased the first volume of True Christian Religion, in English, in order, he says, "that I might become thoroughly master of the subject."
     Wesley, then, knew little of the Writings. What he did know, he either misunderstood-he misunderstood the doctrine of the glorification, for he says Swedenborg teaches that it was God the Father who was crucified; or, what he knew and understood, he knowingly rejected-and if you did that, you would likely agree with Wesley's estimate of Swedenborg's claim to intercourse with spirits and angels.
     Wesley loved his doctrine of the angry, vengeful God the Father. He loved his horrible doctrine of the atonement-the suffering of the loving Son taking away our sins. He was bred in the Reformation tradition, which strongly rejected the old Christian belief that Scripture had an inner meaning. His own unhappy marriage, and the current opinions regarding sex, made him unable to allow either in heaven. He loved his hell-fire, and thought its threat necessary to preserve order. He believed he had been saved instantaneously through faith alone; how could he possibly accept the teaching of the Writings that reformation and regeneration are gradual, and require man's cooperation?
     That, I think, was the reason for Wesley's bitterness toward the Writings. It might even have been honest, in the opinion of that much-misguided man. As he put it: "If this stands, the Bible must fall."
     But no, Mr. Wesley, that is not so. This will stand unto ages of ages and even forever. So will the Bible and it is especially with New Church men today that the Bible still is standing; for the Lord came to men the second time, not to destroy the Law and the Prophets, but to fulfill them, and to show the Divine power and glory within them-the clouds of heaven.

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This will stand, and the Bible, too, will stand. Only the falsities, the misconceptions, and the distortions of the Old Christianity will fall before the gradual but inevitable spread of the reign of the Lord God Jesus Christ across the face of all the earth.
FIRST DECADE OF A USE 1958

FIRST DECADE OF A USE       KENNETH P. SYNNESTVEDT       1958

     The General Church Sound Recording Committee

     January 30, 1958, marked the tenth anniversary of the establishment of the Sound Recording Committee's work. On that date, ten years ago, the first tape recording for the General Church was made-a recording of Bishop Acton's address to the Bryn Athyn Society at its celebration of Swedenborg's birthday.
     In the beginning the work was carried on by just a few people on an informal and personal basis, but with the permission and encouragement of Bishop De Charms. Some sixty recordings were made over a period of about a year, and these tapes formed the nucleus of a circulating library. In 1949 the first listening post was established-in the home of the late Mr. Geoffrey S. Childs in Saginaw, Michigan; and in October of that year the committee was formally recognized, with appointments made by the Bishop, to carry on the work on behalf of the General Church.
     Since then we have come a long way. The current circulation library catalogue contains 1230 titles, and last year there was a total of over 1000 borrowings by about 60 listening posts scattered throughout the General Church. Although the first recordings were all made in Bryn Athyn, recordings made in six or seven other centers of the church are now to be found in the catalogue; and it is the intent and hope of the Committee that the making of recordings will be spread further to include all the major centers of the General Church, so that the thought and representative work of all our priests, as presented in their own voices, may be made available on a church wide basis.
     In ten years the membership and number of associates of the Committee has also increased from two or three at the start to about twenty persons. Further, the headquarters-office, circulating library, recording studio and copy department-will shortly be located in new and much larger quarters being provided in the recently constructed Asplundh Field House in Bryn Athyn.

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     The work of the Committee has also been extended into other church uses in addition to the establishment of a circulating library. For example, an archives library has been built up which now contains about 500 master tapes of representative material from most of our priests, and some teachers and others; and we expect to retain these masters, or copies of them, for many decades. In this way we have already preserved recordings of quite a number of people who have passed into the spiritual world. The Committee engages also in many other activities, including the recording of sessions of the Council of the Clergy and the Joint Council for the use of the secretaries of those bodies.
     To support the work of the Committee voluntary contributions are made by those who borrow tapes. However, while the maintenance and development of the circulating library is the principal objective, the Committee has felt that, because of the other activities which are carried on, the borrowers should not carry the entire expense of the operation-about $3500 annually. It is believed that the major part of the expense should be borne by the borrowers, but that some portion of the total, perhaps about one-third, should be carried in some other way. Up to the present time, a little more than half of the total expense has been met by special contributions made for that purpose; but it is hoped that as the tapes are still more widely used a larger proportion will be borne by the users. No general funds of the General Church have ever been used for any Committee purposes.

     It is hoped that the work of this Committee may serve increasingly to extend the ministrations of the church. However, it is always kept in mind that a tape recording is not a substitute for a minister; rather is it a substitute for no minister, and in some ways it is a better substitute than is the printed page. In carrying the voice of the author it carries also something of the affection as well as the thought.

     [EDITORIAL NOTE: Mr. Kenneth P. Synnestvedt is vice-chairman of the General Church Sound Recording Committee, and has been engaged in the work since it began here ten years ago.]
UNDERSTANDING AND WILL 1958

UNDERSTANDING AND WILL              1958

     "Where the will is not, there is no understanding; and as the will is, such is the understanding. The most ancient people had a will of good, because they had love to the Lord; and from this they had an understanding of truth" (Arcana Coelestia 628).

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REWARDS 1958

REWARDS       Rev. BJORN A. H. BOYESEN       1958

     (Delivered at the 42nd British Assembly, Colchester, August 5, 1957.)

     The moment that we mention the subjects of rewards or punishments there arises, probably immediately in the minds of most of us, a close association with the larger fields of child upbringing and education. This is, in a sense, as it ought to be; because both punishments and rewards constitute-as most of us undoubtedly know from experience-a not insignificant part of child education. However, they are by no means restricted to this field alone. The question of proper rewards and appropriate punishments enters as a matter of fact into all human situations and stages of development; and it is in reality as much a theological, philosophical, and spiritual problem as it is a natural, moral, educational, social, and finally a most practical one. And of these two subjects, punishment and rewards, we shall speak today, primarily of the doctrine concerning rewards.
     There is an appearance, at least, that New Church men have to a very considerable extent been afraid of the practical application of what the Writings teach on this subject. Maybe, too, we have somewhat misunderstood their teaching. Perhaps one of the reasons for this lies in the fact that the Writings as a whole-and that is in the majority of their passages -do not speak well of such persons as do good for the sake of rewards. They call such people sensual, natural and external men, who are relatively as servants. They say that if they confirm themselves in the love of rewards, it is because they are dominated by the loves of self and the world, and especially by the love of merit, whence they ascribe to themselves what is the Lord's alone, and therefore appear in the other world upside down, with their feet in heaven and their heads in hell. Another reason for our reluctance in the use of rewards may lie in the fact that it is often very difficult to distinguish rightly between proper rewards on the one hand and improper bribery on the other. The danger of encouraging sensual, materialistic, worldly, meritorious, self-righteous, and otherwise selfish loves seems great; and thus there appears to be in the Writings, if not a complete denial of the use of rewards, at least a very strong warning against their abuse; and we certainly do well in paying heed to this warning. But, on the other hand, we may also easily go too far in denying their proper use altogether.

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     Let us note that we have some very clear teachings in the Writings on the positive side in the use of rewards:
     Thus it is written in the Arcana: "The punishment of retaliation comes from the following law of order in heaven: 'All things whatsoever ye would the men should do to you, do ye even so to them; for this is the law and the prophets'; and therefore, they who do what is good from good, or from the heart, receive what is good from others; and also, on the other hand, they who do what is evil from evil, or from the heart, receive what is evil from others. Hence it is that every good has its reward attached to it, and every evil its punishment" (AC 8214e).
     Many other passages teach just about the same thing, and some add that the law of retaliation-which is, "an eye for an eye, and a tooth for a tooth," and so on-is simply the turning about of the Golden Rule of love and charity in heaven as it descends into hell. In other words, the law of charity and love, on the one hand, and the law of retaliation, on the other, are essentially one and the same law, and of the two different formulations the law of charity is in reality the prior. Or, it is exactly the same as it is with rewards and punishment. Punishment, like retaliation, may of necessity be first in time, because evils must be removed before goods can be instilled; but the good of love and reward is first in purpose and end, because the delight and happiness of giving for the sake of giving, or from love, is the happiness in which heaven consists.
     The fact is, that the two laws appear different only according to the state of the receptacle; for that matter, as everything else, they are governed by the well-known, great, universal law that "influx is according to the form of the receiving vessel." According to this law both rewards and punishments may be used either for good or ill according to the state in which the person receiving them is or is held. And we might well note that the terms "is" and "is held" are deliberate; for there are many people whose state is neither an intrinsic, inherited or chosen one, as, for example, is very often the case with children. Their state depends on the sphere around them, whereby they are dominated or influenced. And the same thing is true of very many simple people. This means that the reaction to the punishment or the reward, as the case may be, is very much dependent on the character and the state of him who gives the reward or administers the punishment. To be in such a position is a serious responsibility, which points out of how great importance it is that we have just laws, as well as magistrates and governors according to the law, who are able, in all fields and stages of human life to employ both rewards and punishments for good uses, and to cause them, through their own spheres, to have a proper effect.
     How closely related the two ideas of reward and punishment are may also be evident from the following play on the two words: "The just reward of evil is punishment," and "with those who strive for what is good, punishments are eventually turned into rewards."

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We may therefore grant that there are all kinds and degrees of rewards, ranging from such as, strictly speaking, are nothing else than punishments, to such as are actually rewards properly speaking, because they delight the body and mind in the true sense of that word; for in the last analysis, rewards are nothing but delights. The highest degree of reward-and the highest kind-is therefore that which agrees the most completely with the Divine love, and this reward exists, according to the Writings, when there is no love of the reward for one's own, or for the reward's own sake, but simply a delight in the opportunity to do genuine good and truth to others for their sake, and for the sake of use. This, we are told, is the reward and delight of heaven; which is simply another way of saying that the doctrine of rewards is, in the last analysis, no other than the doctrine of love and charity. But the delight and reward of hell comes from the opposite of this, when the loves of self and the world dominate; when, as a consequence, the reward is loved for the reward's own sake, and for the sake of one's self; wherefore this delight usually leads to the necessity of its being withheld, lest, in its self love, it rush forth to injure or deprive others; and the result is punishment instead of reward.
     It is from this that we have the fact, then, that the more external a man is-or the more he is still remaining in the evils of his inheritance-the more does he look for a reward for its own sake in all that he does. But still the Writings make clear that to the extent that such a man's love may be used to withhold him from evil, and lead him to do what is good, rewards are not only allowable but desirable. Therefore we read also in the Writings:
     1) "That it is a law of Divine order that good has a reward in it, and thus heaven" (AC 9033); and, again:
     2) "That the man of the external church does truth and good . . . that he may be rewarded" (AC 8979); and, what is perhaps one of the most significant passages on this subject:
     3) "That to believe that they will be rewarded if they do good is not hurtful with those who are in innocence, as in the case with little children and with the simple; but to confirm themselves therein when they are grownup is hurtful; for a man is initiated into good by looking for a reward, and he is deterred from evil by looking for a punishment" (AC 9982).
     4) And what may perhaps be considered the strongest passage of all, reads as follows:
"Order cannot be maintained in the world without governors, who are to observe all things which are done according to order, and which are done contrary to order; and who are to reward those who live according to order.

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If this is not done the human race will perish, for in everyone there is inborn hereditarily the will to rule over others, and to possess the goods of others, whence come enmities, hatreds, revenges, deceits, cruelties, and many other evils; wherefore, unless they are kept in bonds by laws, and by remunerations adapted to their loves, which are honors and gains for those who do good, and by punishments contrary to those loves, which are the loss of honors, of possessions, and of life, for those who do evil, the human race will perish" (HD 311 ff; AC 10790 ff).

     Obviously, then, rewards have their place in human life, as well as punishments; and it would seem that this is particularly true on the external plane of life, and especially for external men. It is said, again, in the Writings, that "natural charity is the working for some favor, thus for the sake of some reward" (LJ 359); and that "those who are [primarily] in truth . . . for the most part think of reward" (AC 4788); and, similarly again, that "the man of the external church does good and truth . . . that he may be rewarded" (AC 8979). It may indeed be true that such a state is not particularly to be sought after. It is neither a very high, nor even a very good state. If confirmed it even leads to hell, and thus the man who merely works for rewards cannot be regenerated, or, at least, as long as he does so, cannot as yet be regenerated. But we might just as well note, too, that our children are actually, as long as they are children, nothing but external men; and so, for that matter, are all men before they are regenerated. It is openly so said in the Writings. For this reason it would also seem highly unreasonable to expect of such men an interior repentance of their evils, and still more unreasonable to ask of them an interior motivation for their goods. To do so is to ask of a man that of which he is not as yet capable. And this should also teach us something concerning the proper nature of the rewards we offer. As long as we do not expect from sensual and natural men-as we should not expect-any interior and spiritual motivations for their good uses, but frankly remunerate them according to their works, it is vain to ask our children to be satisfied with such celestial and spiritual rewards for their goods as to be simply delighted with the opportunity to do good from love to the Lord and the neighbor. This doctrine should indeed be taught to children and simple men. Whenever they are able to do anything good from love, this should be encouraged and appreciated. And, in response, they should be given to feel the deeper happiness of returned love. But for the most part we should frankly realize that to the extent that the children, and other people, are living on a sensual and natural plane, they need and should have equally sensual and natural rewards. It would seem that the things which should be mainly required of them should be such as normally belong to their plane of life; and as rewards for virtues here displayed it is a part of wisdom to give them such rewards as clearly correspond to this plane of life.

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     The Writings give us a great deal of instruction as to what are those various stages of development which follow in order. They tell us of the many different virtues which belong to each, and thus more or less exactly what and how much we may expect from children and young people of various ages. But of all of this we have no time to speak here. Let it be enough to state simply that the Writings do not put the opening of any spiritual state until toward the end of young manhood; and even then the young man, and we presume also the young woman, does not enter as yet into these spiritual states proper, but simply learns about them. They learn, we read, "the truths and goods of civil and moral life, and especially goods and truth of spiritual life, by hearing and reading of the Word" (AC 5126). On the whole, we may say that their life is properly preoccupied with the moral virtues of honorableness and decorum, upon which it is said that conscience is established by the Lord, and consequently intelligence and wisdom. And these virtues are listed in one place as "temperance, sobriety, friendship, modesty, sincerity, obligingness and civility, and then as industry, skill, alacrity, munificence, liberality, generosity, activity, intrepidity, application, prudence, and many others" (CL 163). Another list includes "justice, equity, sincerity, rectitude, chastity, temperance, truth, prudence, and benevolence" (Wis. xi: 5). Consequently, these are the virtues which we should primarily consider as the true virtues of external people; and as far more important to encourage with our young people on the external plane, and for that matter with all people on the external plane of their life, than any mere knowledge or external success. These are the things to be rewarded with appropriate rewards, while their opposites are to be punished. And we are told finally that we may know the proper rewards by studying and paying attention to the loves of the boys, and we may well presume that the same thing holds true about girls.
     To conclude, then, let us frankly note that rewards are proper, and that they ought to be used. Let us realize that they are "not hurtful with those who are in innocence." That means, to my mind, that they are to be used, not when anyone is in an evil state, nor simply as an inducement to get anyone out of an evil state. The proper inducement for this is a punishment. But rewards are to be used as an encouragement toward a definite good, in a state when there already is a willingness to be led, or, what is the same thing, a state of innocence. Their one great real use is in being a matter of leading-of leading toward good. This, and this alone is what distinguishes rewards from bribery. For bribery is to lead a man against his will, while the proper use of rewards is to lead him according to his will, and in harmony with it, toward ever greater uses, and therefore also toward ever greater love toward the neighbor and toward the Lord.

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     [ACKNOWLEDGMENT: This paper is partly based on material from William H. Benade's Conversations on Education and Hugo Lj. Odhner's The Moral Life.
     NOTE: Italics, in quotations from the Writings, are in all cases added by the author of this article.]
BROAD MEANING OF DISTINCTIVE NEW CHURCH SOCIAL LIFE 1958

BROAD MEANING OF DISTINCTIVE NEW CHURCH SOCIAL LIFE       Rev. GILBERT H. SMITH       1958

     It is at the heart of our religion that no one can become spiritual unless he believes in the Lord Jesus Christ as the one God of heaven and earth, and unless he learns truths from the Word and applies them to his life by shunning evils and falsities. This being so, it is evident that there are very few men in the world who are spiritual at the present time, and that those who govern the nations and administer the laws are, for the most part, non-spiritual men. Few of them believe in the sole Divinity of our Lord, and nearly all are ignorant of genuine truths from the Word.
     The intellectual life of our times does not have its springs in heaven, Therefore the world is dominated by what is called in our doctrine "intelligence from the human proprium." The Lord called it "the prince of this world"; and it is the ruling thing in our social, moral and political affairs, keeping society, even in so-called Christian countries, in a state very like that which prevails in the hells.
     People do not believe that things are as bad as this. However, the doctrine teaches that it is so, and that the first step toward any possible deliverance from hell is to see and acknowledge that one is there. So the first step toward extricating society from the state in which it is will be for society to see and acknowledge where it is.
     No one can do good that is truly good until he begins to shun evils and falsities as sins against the Lord. There must be combat against the prince of this world, or there will be no progress in good and truth. There can be no production of spiritual intelligence and wisdom among men, and no growth of the New Church, unless the falsities that arise from hell-though accepted by men as truths-are clearly defined, condemned, fought against and rejected.

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The world today is full of falsities from the human proprium which lead people into many evils of life; and by no possibility can these falsities be seen as such except from a knowledge of the Heavenly Doctrine, when there is willingness to apply that doctrine on all planes of life.
     This is true beyond refutation-that the New Church and its Heavenly Doctrine are intended by the Lord to be the means of redeeming the world from the state in which it is. But in order to be the means of doing this, the New Church must be able to make its doctrine known, and at the same time make known the falsities that prevent its reception.
     It is a principle of the Academy of the New Church that the priesthood should lead to a distinctive religious life and a distinctive social life. But in the teaching given about social life it has too often been assumed, apparently, that "social life" means principally recreational pursuits and social entertainments outside of one's business or professional activities. Do not be surprised, however, to learn that what Swedenborg meant by social life includes all social relations and everything that pertains in general to sociology, ethics, economics, government, politics and many other major concerns.
     For confirmation of this, read in the Concordance under the entry "Society." This covers all social relations, both personal and civil. That is, no doubt, one reason why men in the heavens are grouped into various societies," as they are called. What Swedenborg meant by social life, we think, was the whole of life in communities of people, not merely recreation and entertainment or off-duty sociability. To these latter, we believe Swedenborg himself gave very little thought at all, except to teach an appropriate behavior when in company. Let us conclude, then, that social life is life with others. Recreations, entertainments and sports are only one department of social life, and that not a very important one.
     Distinctive New Church social life is the life of a good citizen and patriot let social recreations be enjoyed as they may-everyone acting as he should act at his particular age, avoiding what is unbecoming and wrong. In other words it is to shun social evils and harmful practices as sins! Thus social life, in broad terms, involves all our interests outside our business or calling as well as some inside it-our interest in art, science, music, government, homemaking, parenthood, education, vacationing, sports, support of the church, and all that makes a full life in the world.
     If we are right in this, if we are right in defining social life thus broadly, can the New Church, clergy and laity, be unconcerned? Can we be indifferent to the things that are destroying social order and security? For are we not taught that we are to enter the sphere of social and civil life from principles of spiritual doctrine, that the natural or social life is to be directed by the doctrine of the church?

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Could not the clergy of the New Church take up, expose and condemn the prevailing falsities that arise from obsolete religiosities and from the human proprium? Appeasement of such falsities, or collaboration with them, can lead only to the destruction of the New Church.
     No one wants to see the organized New Church entangled in controversy. But there are ways of bringing forth the truth on civil and social matters without involving the church as an organization. New Church men could do it by the publication of pamphlets. But most of all, our clergy and laity should have a secular publication of their own, through which any and all subjects could be dealt with that are vital to the civil and social life and the well being of the people. If any should feel the need for a new and vital literature in the church, there is plenty of material at hand in the current struggle that is going on all over the world between those who support human freedom and those who work day and night to destroy it between those who follow the Lord and those who follow Him not.
SUDDEN DEATH 1958

SUDDEN DEATH       Rev. NORMAN H. REUTER       1958

     When the hand of the Lord unexpectedly takes someone from this sphere of mortal life, a sense of shock, almost of dismay, invades the minds of those left behind with whom the departed had intimately lived. This happens even though men know that it is possible for anyone to be called to the other world-today, tomorrow, the day after, or next week. And the confusion of thought and affection attendant upon any sudden passing to eternal life is not necessarily lessened because one has been reared in the sure knowledge of the after-life, and has gained considerable understanding of its nature. For a person's reactions to any situation are not determined primarily by the things he knows and which he understands; they spring from the essential state of his will-that complex of things which governs his life, evidences his loves, and hence determines his attitudes toward the varying situations of life. When the deep issues of life and death are forcibly brought to our attention by conditions quite beyond our control, then our ruling state may assert itself. Inner strengths and inner weaknesses may become apparent.
     Then it is that a spiritual person's real faith sustains him, guides his thoughts, orders his affections, and leads him spiritually to the Lord for comfort, consolation, and the uplifting of his spirit. Then the spiritual man heeds the Lord's invitation to come unto Him when he is burdened, that his faith and trust in the mercy of the Lord may be revived.

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Then he puts the yoke of truth upon the disturbed natural, that he may learn of the Lord the lesson that man proposes as of himself the life he is to lead, but at all times the Lord disposes his affairs according to infinite wisdom for the eternal welfare of all concerned. In this state the Shepherd of Israel restores the soul of the faithful; leading him in the paths of justice, even though he walk through the valley of the shadow of death. The fear of evil is removed, for the Lord is inmostly present in such states; His rod and His staff of Divine revelation comfort the afflicted.

     Truly there is at the passing of a loved one a time of testing, a testing of what we really believe in our hearts of the truths we have heard and known. The truths about the Lord's overruling providence, His unfailing wisdom in guiding and permitting various events in the affairs of men, His assurances as to the spiritual and eternal purposes of life-all these either seem as weak reeds that bend and give under the weight of circumstance, or are grasped by the heart and mind as a rod of strength and comfort upon which to lean. He whose faith has been lifted from the understanding, and firmly planted in a will to live according to the precepts of the Lord's Word, finds power and comfort in the idea that the Lord knows best, that all things, whatever the appearance, are guided by His providence to a good end.
     If it were not so, in whom, or in what, would we put our trust? For the Lord seeth the heart of man, the consequences toward which all his internal efforts are leading, and disposes all the affairs of life here and hereafter so that the greatest joy and happiness to eternity may be given to him. But we see only the outward shell of our own or another's life and efforts. Their infinite connections and consequences are beyond our ken, even beyond that of the highest angels. Surely the Lord is our strength and our helper, not only in apparent times of need, but at all times and unceasingly? Without Him we cannot find the way to peace and spiritual security. But as our souls stand in His presence, and our hearts and minds bow before Him, serenely confident in His mercy and judgment, the peace of heaven descends upon us and the turmoil of natural anxiety is shut out.
     The time will come, must come, when this gift of inner serenity must descend and pervade our decisions and judgments in the daily affairs of life; and this that the gift may be made our own-our very own possession -and no longer a state lent from the Lord through heaven. In this our faith becomes of the life. The promises of truth become the realities of existence. The yoke is found to be easy and the burden light.
     Yet all this takes time, in a world of space and time. For no other reason do we live in a world of time and space. And when this process is accomplished, as far as we make it possible, then we are removed from the world of time and space to reap unhampered the rewards of those inner states.

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Then the Lord lifts us out of the testing states of earthly life into the enduring states of spiritual life.
     When this period has been reached by each one of us is known to the Lord alone. Only infinite wisdom could mark such a juncture in the life of man. This is what is meant by the teaching that the Lord acts solely with eternal ends in view. The earthly conditions and circumstances have a bearing only in so far as they contribute to, and coincide with, eternal ends.
     As long as any degree of disorder exists in this world, either in men individually or in society in general, there will have to be external readjustments of the natural lives of many mortals at the passing of each person to the other life. These disturbing conditions, however, are imposed by the states of disorder that are with us, even many states and situations that we are not aware of as disorderly. Therefore the peace of heaven cannot be the portion of men on earth until the kingdom of heaven descends fully among men.
     In most ancient times when men were in the integrity of their lives, when God's order did prevail, although in a simple and uncomplicated pattern, the transition from the earth to the spiritual world was a peaceful and even a happy process. It was seen and accepted as the end toward which all natural life was looking. It even appeared to these men as the graduation, the elevation, to a purer and more perfect stage of life. There was rejoicing that mortal states could be put off; even as men rejoice when childhood states are put off for youth's duties and enjoyments, and these for manhood's responsibilities and delights.
     Where this condition obtains on other earths in the universe, as on the planet Jupiter, this peaceful attitude toward the resurrection still prevails. There it is seen as a thing of order that, when a man's preparation on earth is drawing to a close, indications are given to the one involved that he is to ready himself for entrance into the spiritual world. All about him are told of this event, too, and make ready for the great occasion. Rejoicing for the one passing on to take up his eternal use in fulness is the order of the day.
     Such an attitude will become the spontaneous reaction of the faithful upon earth in time. But it cannot be forced in a few generations, merely on the basis of knowledge as to what true order will bring to men. All that is involved in establishing that true order must first come. For each individual is but a part of a complex whole, a grand man, whose total state and condition is made up of the sum of the many states of which it is composed. Where faith, interior understanding and joyful application become a prevailing state with any group of men, this spontaneity will more and more appear. Meanwhile, the attitude can be established in internals, while the yet unsubdued natural blankets the inner serenity with the cares and anxieties of the world.

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Yet that it can come, that it will come, is the firm faith of every believing New Church man.
     However, although sorrow, and somewhat of anxiety and disturbance, are the lot of those left behind in the passing of a loved one, such is not the portion of those who are taken to the other world. Even in this age it is not their portion. They have left the world with its cares and anxieties, its shadows and uncertainties, its temporal necessities and limitations. He who passes on is freed from all this, never more to be burdened with it.
That is the wonder of the resurrection process. It is the Divinely provided means whereby the spirit of man is freed from the limitations of an earthly body, whether that body is ailing or is yet relatively healthy. By the assumption of a spiritual body, or rather the conscious operation of the spirit through the instrumentality of his spiritual body, the spirit of man is as it were given wings. His thoughts and affections can range the whole spiritual world consciously, can taste of its joys and delights. He rests from his labors, and his life moves on to the fulfillment of his cherished desires.
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     Die Neue Kirche, which was edited for many years by the late Rev. Adolf L. Goerwitz, has been replaced by a new bi-monthly magazine published under the auspices of the Swedenborg Verlag in Zurich, Switzerland. The new journal is named Offene Tore [Open Gates], and has as its subtitle "Beitrdge zu einern neuen Christlichen Zeitalter" [Contributions to a new Christian Age]. It is reported to be, in many respects, a Germanlanguage counterpart of the New Christianity. Dr. Friedmann Horn is the editor and the format is under the supervision of Professor Gerhard Gollwitzer.

     Two views of the New Church which appeared recently emphasize again the differences that exist between two schools of thought. The Bulletin of the New Church Theological School, Cambridge, Mass., carries the following statement. "Emanuel Swedenborg (1688-1772) gave the name New Christian Church or New Jerusalem to a coming new order of life on earth, regarded as a free and co-operative response to the Divine Providence. Presenting a prophetic view of this new age imaged in the Bible and elsewhere, he also explained the accordant principles of the spiritual life, which every person may test. His early followers organized the Church of the New Jerusalem, commonly known as the New Church, to maintain worship in the new spirit and to promote an understanding of the new order in its inward aspect.

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Local congregations in many countries seek without dogmatism to serve religious needs in brotherly cooperation with other organized churches."
     A correspondent, writing in the New-Church Messenger, says: "In my colporteur work I explain to prospects that the Church of the New Jerusalem is a new dispensation, a universal church in God's sight, containing people of all Faiths who are trying to put their beliefs into practice and who are openmindedly willing to examine the revelation given to Swedenborg and find that they can accept it as true and embody it in living, whatever nominal church they may be members of. At the same time I can see that our limited organization is practically a denomination according to the definition, striving, along with other denominations to bring God's Kingdom into this disordered world, in the form of the New Jerusalem described symbolically by John."
     We have felt no need to use italics for emphasis; the significant points in each statement stand out clearly. But we are coming to see that it is not surprising if those who hold such views regard the organized New Church as a Protestant denomination; with their views, that is just about all that it is! The fundamental difference seems to be quite evident. The General Church agrees that the organized New Church is not identical with the Lord's New Church as a spiritual communion; but whereas we hold that the New Church exists specifically with those only who acknowledge the Lord in His second coming and accept the Heavenly Doctrine, and regard those in Christendom who will be saved as part of the church universal, the views we have quoted seem to regard these as belonging to the specific church equally, or nearly so, with the organized New Church. At least, so it seems to us.

     The New Age recently reprinted from the AUCKLAND NEWS LETTER an article entitled "The Difference," written by the Rev. Richard H. Teed who is now pastor of the Auckland Society. Mr. Teed says that there is much confusion in Auckland as to the difference between the General Conference of the New Church and the General Church of the New Jerusalem, and that the time seems to be ripe for some statement in regard to the whole subject. He begins by stating that both sides accept the Lord in His second coming, acknowledge and worship the Lord Jesus Christ as the only God, accept the thirty-four inspired books of the Bible as the Word of God, and look to the theological Writings of Emanuel Swedenborg as their source of instruction in the spiritual sense of the Word and the Heavenly Doctrine of the New Church. Is there, then, he asks, really any difference? Mr. Teed concludes that there is, and that it centers in the concept of the nature of the Writings.

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     He refers to the development within the organized New Church of two "extreme" points of view: one, that the Writings are to be regarded much as are the writings of any other great teacher; the other, that the Writings are Divine. Of the latter he says: "They [the Writings] have been termed a third testament of the Word of the Lord . . . and some have even exalted the Writings above the Word-as being the internal sense contrasted with the mere letter; others again have claimed the existence of an internal sense within the Writings." Mr. Teed evidently regards this as the view of the General Church, although that church has rejected some of the claims he mentions; for he continues: "One very good point in the programme of this section of the Church was the emphasis placed upon education within the Church," and the General Church is the only body which emphasizes education within the church.
     The "main body of the Church" [Conference and Convention] is pictured as holding to the middle position, and Mr. Teed goes on: "We would venture to say that the orthodox New Church attitude (held by the Conference and the Convention in America) is that the Writings were written 'from the Lord by Swedenborg.' The view of the General Church is that the Writings were written 'by the Lord through Swedenborg.' " This seems to state the difference quite simply and fairly. But the article continues: "If the latter were true, all the astounding preparation that Swedenborg passed through would have been unnecessary. An amanuensis would have served equally as well."
     Here, it seems, is an amazing non sequitur. The argument is that the Writings are a Divine revelation but cannot be the Word, because Swedenborg understood what he wrote, and the writers of the Word did not. The Writings certainly teach that the prophets and evangelists did not understand the interior meanings of what they wrote, but as far as we are aware they do not set that up as a criterion. The criterion is that these men were Divinely inspired; and where in the Writings is it taught that inspiration can be only by dictation? Yet the view here expressed seems to be one that is gaining ground, and it may yet lead inevitably to the conclusion that as a Divine revelation the Writings are superior to the Word -which would be a strange outcome!
     "In the Conference organization we say," the article concludes, "the truths revealed are of the Lord alone, but the words are Swedenborg's." Certainly the words were Swedenborg's. They were taken from his mind, and they were there to take because of his preparation. But who chose and so ordered them that they expressed Divine truth from the Lord? If it was Swedenborg himself, then we can have no assurance of the doctrinal inerrancy of the Writings. Was this not done, rather, by the Lord? Swedenborg working as if of himself, but enjoying a more interior inspiration than that granted to the prophets and the evangelists.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     Of the psalms assigned for reading this month (97-119: 112) only five are ascribed to David. Fifteen are untitled; there are no musical directions; and only one of these psalms, the 109th, is inscribed "to the chief musician." Once again we find a rich variety of tone. The Lord's Divine majesty is exultantly declared in several of these sacred songs, and thanksgiving and praise predominate; but there are also the elements of supplication and humility, and the Lord's loving care, both in Israel's history and in the experiences of life, is traced tenderly, and faith expressed in it. Psalms 9 7 and 110 are recognized as Messianic, and the latter is so quoted by the Lord (Matthew 22: 42-45).
     Psalm 119 has a remarkable feature which is lost on the English reader. It consists of twenty-two sections, each containing eight verses; and in the Hebrew every verse of each section begins with the letter of the alphabet which is inscribed over it. Less well-known examples of this alphabetical acrostic form are the 25th and 34th psalms, but they have only one verse to each letter. In the absence of definite teaching it is interesting to theorize as to the reason for this form. We know from the Writings that every letter in the Hebrew Word has a correspondence, contains a complete sense, and involves arcana of wisdom (SD 5620; HH 260; SS 90). Swedenborg was taught what certain letters signify; but his angel-instructor was not allowed to unfold the meaning of the rest, and what he disclosed was not revealed to us (SD 4671). As far as we know, the letter Hi is the only one the meaning of which is explained in the Writings. It is said to involve what is Divine, and what is infinite and eternal-infinity because it is a breathing (AC 2010; SS 90; AR 38e). Swedenborg's experience may be a warning that here are arcana men should not seek to penetrate; and we note that the words "The initial letters here signify such things as are meant by them in the spiritual world," are crossed off in the MS. of Prophets and Psalms. Yet we may, perhaps, conjecture that as the sections of the 119th psalm are studied in the Lord's light, the church will eventually be given to see somewhat of the meaning of each letter.
     Our readings in the Apocalypse Revealed (nos. 317-385) expound the text of Revelation from the seventh verse of chapter six to the end of the seventh chapter. By the opening of the fourth, fifth and sixth seals is described correspondentially the examination as to their understanding of the Word, and thence as to the quality of their life, of those who were totally devastated as to good and truth, those who were preserved by the Lord in the lower earth, and those who were in evils and thence in falsities.

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Chapter seven treats of those who will be in the new Christian heaven; first, of their separation from the evil. And from the representations given we note that although the New Heaven is, in the dispensational series, the natural heaven, its structure is that of the angelic heaven as a whole. Those who enter this heaven are all regenerated by the Heavenly Doctrine and brought into conjunction with the Divine Human. But in that some are regenerated to the celestial degree, some to the spiritual, some to the celestial-natural and some to the spiritual-natural, we find in the natural heaven the two divisions and three degrees which accord with the teaching that the angels are organized into two kingdoms and three heavens.
REVIEWS 1958

REVIEWS       Various       1958

NATIONALITY AND COLOR. A Report of the Social Service Committee (Part II) of the General Conference of the New Church. London, New Church Press, Ltd., 1957. Paper, pp. 22.

     This twenty-two page pamphlet was written by the Rev. E. R. Goldsack, M.A., M.Litt., and distributed ". . . with the unanimous approval and support of all the members of the [Social Service] Committee [of the Conference]. . . ."
     The Report deals with the perennial problem arising from marriages between different races and/or religions. Mr. Goldsack states: "The urgent problem of today is set by the introduction of coloured peoples [into Great Britain]. And in other countries kindred problems have arisen even more acutely."
     The purpose of this Report is to define the problem in terms of selected statements from the Writings and to conclude by placing for consideration several principles drawn from their [his] study of the doctrines relating to the subject.
     In summary the thesis is this: Since the time of the Most Ancient Church man has fallen into hereditary evil. Jehovah then dispersed mankind over the face of the earth. These early geographical or physical separations occurred due to differences of religion. Says the author: "There appears to be no suggestion in Swedenborg's teachings that there is any other basis for the beginnings of what we now recognize as racial distinctions other than this of early separations on account of differences of religion." And later: "We may conclude, then, that the clear distinctions in race today are primarily products of environment and character developed over long periods." (Here the author cites AC 1258, 1259.)

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"The diversity of nation and race must be regarded as an instance of . . . variety in His creation." The author questions if intermixings ought to be encouraged, "especially as it would seem the origins of their distinctions lay only in differences in religion and environment." "Is there not a barrier due to internal differences?" To indicate that this barrier does exist he cites the True Christian Religion on the Dutch, the English, the Germans, the French, the Jews, the Gentiles, and the Africans, and Arcana Coelestia 2603 on blackness and whiteness of skin.
     Citing the teaching of Conjugial Love, the Report states that religion is of first importance in marriage and that internal causes of cold concern religion. But assuming a man and woman to be of different races but of the same religion, ". . . it would seem that if there are no positive objections to be raised, there are especially grave dangers to be faced in contracting marriages across the existing boundaries, especially those of race with their differences of thought and habit which have developed over . . . long periods. Though the first origins of mankind were one, so many unlikenesses [both internal and external] have since developed down the ages. "
     In the "social considerations" of the problem the author states that since doctrine shows that the soul is from the father, there is less ground for criticism of a mixed marriage when the husband takes his wife to his own family and environment, "into which she will make every effort to fit." Thus, he says, children would be more akin to the heritage of the father.
     The Report concludes that it does not intend to establish itself as a code of conduct, for this would trespass on individual rights. But it does state principles which the Committee feels are drawn from the doctrines. Its most pertinent conclusions are these: 1) Mankind's early differences in religion are now reflected in differences in heredity and physique. Differences in religion are the most important divisive factors in human relationships. 2) The uses of the churches transcend mere race and color. 3) ". . . the pursuit of use as the only meaning of enlightened self-interest" will aid in the search for solutions to both international and interracial difficulties. 4) Those entering into interracial marriages may act as media between the races, but the conduct of such a marriage should be "responsibly thought out." 5) "It is hard to contemplate a contracting of marriage across the boundaries of race other than as the exception: and one to be entered upon only after most careful and prayerful consideration. Nevertheless it seems impossible to condemn all such marriages out of hand." 6) Oppression of a racial minority in a nation cannot but have grave spiritual effects upon the whole community. This un-Christianlike action should be countered with the uplifting concept of use to bring peaceful collaboration.

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     A summary of a text cannot but do violence to the text itself. However, this reviewer feels that this material is important enough to warrant a summary, especially in the light of racial tensions extant in certain areas in the world today-areas where many New Church men reside.
     Aside from the regrettable confusion of exposition technique in the first half of the Report, the main body of the Report is a closely reasoned essay on a timely subject. Mr. Goldsack is to be commended on his courageous, albeit moderate stand. It should be important for New Church men to note that he consistently refers back to what the Writings themselves have to say. The reader's own idea of the correctness of the author's views may be judged by each individual-by the reader's knowledge (even prejudice) concerning the subject; but we are content to let the Writings provide the necessary background for the subject.
     Some problems arise concerning the publication of this report. Although it is clearly the province of the clergy to consult, advise, or warn church members on matters of spiritual import and significance, it may be less clearly the duty of this same clergy to inject their interpretations into the civil sphere, except as either matters of opinion or where the Writings shed direct light on the question at hand. This reviewer feels that Mr. Goldsack has expressed himself in a field which has assumed civil importance; but it is at the same time a field which at once embraces both spiritual and moral significance, and as such, has opened itself to discussion by the clergy in the light of the Writings. Where the problem is solely civil in character, then each man, priest or layman, must have his own opinion. (This obviously does not preclude lay opinion in spiritual matters.) But where the problem takes on spiritual overtones it is clearly the function of the clergy to lead within this spiritual framework, and this because they are students of the Writings themselves.
     This report should not be interpreted so as to provide ammunition for either extreme on the question of color and race relations. Although it does provide a series of clear statements concerning the basic issues of the origin, nature, and purpose of racial differences, it does not point the way toward any political or socio-legal solutions to the problem. For this study of the doctrines we thank Mr. Goldsack.
     LAWSON A. PENDLETON




     FIRST SONGS FOR LITTLE CHILDREN. The General Church of the New Jerusalem, Bryn Athyn, Pa., 19S7. Paper, pp. 53. Price, $1.00.

     This little book, a first edition, is a charming collection of nice, simple songs for very young children and those in the early years of grade school.

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The lithoprinted text is clear, and the simple illustrations are beautifully done.
     Excellent advice is given to parents and teachers in the Preface, which emphasizes the necessity for simplicity in teaching, and of endeavoring to stimulate the love of singing, as well as stressing the need for songs to sing that develop affections for worship and for the stories of the Word. The book itself should do much to meet that need.
     It contains fifty-nine songs and short selections. There are songs for Thanksgiving, Christmas and Easter; songs which tell stories from the Word; songs about the Lord, creation and nature; and other songs, some written especially for the book, others which although not original deserve a place because they have long been loved by little children. It is interesting to note that there are several songs in which both the words and the music have been written by members of the New Church.
     The book should be very useful, both in the home and in the classrooms for which it is intended. We hope that it may lead to the publishing of more music books and of a Hymnal for young children.
     Mr. and Mrs. Warren F. David (Hildegarde Odhner), who were largely responsible for preparing First Songs for Little Children, have done an excellent job. The illustrations were done by Mr. Sanfrid E. Odhner, who is also to be congratulated.
     FRANK BOSTOCK
SOME GENERAL CHURCH USES 1958

SOME GENERAL CHURCH USES              1958

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from preschool through grade 12. 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, Bryn Athyn, Pa.

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WHENCE COMETH MY HELP 1958

WHENCE COMETH MY HELP       Editor       1958


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.
Business Manager          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should he 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.
     If we can believe certain popular writers, the hope for the human race now lies largely in the conquest of outer space. The fact is, however, that no real answer to human problems is to be found there; for men would take with them into outer space all the conflicts they have not been able to resolve here, all the problems that remain unsolved on this planet. Human problems-like the kingdom of heaven, the entrance of which they prevent-are within man. And true and lasting solutions will be found only as men learn to lift up their eyes, above and beyond outer space, to the Lord in the heavens; and to do so, not with the pride of conquerors, but with the humility of suppliants. For man's only help is in the Lord, who made the heavens and the earth, and from Him alone comes genuine peace.
LEAST IN THE KINGDOM 1958

LEAST IN THE KINGDOM       Editor       1958

     Wherever the New Church is truly established, it has come down from the Lord out of heaven. Nevertheless, the New Church cannot take ultimate form without assistance given through the world. Through falsities in the world evil is working unceasingly to destroy the church; yet in the world there are things essential for the maintenance and upbuilding of the church, and others that contribute to its development. This is recognized in the ready admission that religious and political liberty, and freedom of the press, with law and order to guarantee them, are requisite for the very existence of the organized church.

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Literature and science, education and knowledge, even the maintenance of Christian worship, are all playing their part; and without the knowledge, even against the will of those concerned, the Lord uses them to aid His church.
     In this we see the working of such universal laws as that the Lord always operates from within and from without, and that the external furnishes aid to what is internal. Under the law that the Lord's kingdom is one of uses, there is nothing that is not privileged or compelled to contribute to the use of all uses, which is the salvation of souls. Even the hells, although unwillingly, have a part in the establishment of the Lord's kingdom. However, the application of this truth can be seen only by rational thought and must be made prudently. It requires us to see clearly the distinction the Writings make between what is derived from a means and what comes by a means. For if we regard persons and things thus being used by the Lord as themselves pertaining to the church, we shall be as confused in our thinking as in our practice.
CONCEPT OF FREEDOM 1958

CONCEPT OF FREEDOM       Editor       1958

     The Athenian idea of freedom-the power to live under one's own control, not that of others-is perhaps the highest to be found outside of Divine revelation. In it freedom is clearly distinguished from license, for voluntarily imposed self-limitation is the essential condition. Yet even at its best the idea falls short of the concept offered by the Writings; and the ancient philosopher who said, "I do not obey God, I agree with Him," probably came closer to the truth-the truth expressed by the psalmist in those passages wherein he declares that in the law of the Lord is his delight.
     Divine revelation shows convincingly that it is not in man to control himself, that true freedom lies in willing submission to the Lord's teaching and leading. But man will never find complete freedom in following the Lord's precepts as long as his so doing is in obedience to one outside of himself. Such freedom is fully attained only when, through having come into conjunction with the Lord, man's will is in agreement with His; so that the things the Lord would have man do are the only things man wants to do. It was of this that the Lord spoke when He said: "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." And it enables us to understand the paradox that the more the angels perceive themselves to be the Lord's, the more do they feel that they are their own.
     We may usefully reflect on these things at a time when freedom is often defined in a restricted manner or interpreted negatively; when, for example, freedom of religion becomes freedom from religion.

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Real freedom is not freedom from, it is freedom to; and it becomes spiritual when man is conscious of liberty in following the Lord's teachings. It is true that man must first compel himself, that he must obey rather than agree; but even in this there is more freedom than in so-called self-control. For in such self-compulsion, or as-of-self control, the Lord is present to lead gently; but self-control has its springs in the proprium, and that is driven contemptuously as the servant of sin.
LIGHT OF THE WORLD 1958

LIGHT OF THE WORLD       Editor       1958

     In the fourth Gospel the Lord who had declared Himself to be the Bread of Life announces that He is also the Light of the World. Since light is uncreatable, this means that the Lord is uncreate; and as there can be only one such being-from whom all that is uncreate proceeds, and by whom all created things were made-it means that He is life in Himself and thus life itself: a statement that can be made only of the one God. We note again, therefore, that the declaration was made by the Lord when in the world, thus of the Human being made Divine; for it implies that that Human is one with the Infinite, and it invites men to believe in the Lord God the Savior, Jesus Christ, as the one God of heaven and earth.
     This second declaration therefore reinforces the first. But it also expands our concept of the Lord. Light corresponds to truth, both because their uses on the natural and the spiritual planes are analogous and because light is the form in which truth manifests itself-because the desire of truth to appear is the cause and light is the effect produced. Thus light is the form in which the Divine truth appears to the angels, although in its essence it is not light but Divine truth, which clothes itself with light that it may be seen. So when the Lord declares that He is the Light of the World, He teaches that in Him wisdom and truth are Divine; wherefore He is Divine Man, a Divinely Human God, and the only source to which men may look for wisdom and intelligence.
     Because the Divine truth is from Him, the Lord is the only light, and this whether men know Him or not. The very ability to think comes from the Lord as the source of spiritual light; for it is such light illuminating the understanding, and by its influx into forms which are from the light of the world presenting all things that are of the understanding, which confers that capacity. How men think is at their own determination; but that they can think at all is because the Lord is the Light of the World.
     But it is especially in the church-the "world" of His declaration-that the Lord is the light, for there He is seen and acknowledged as such. Wherever men approach the Lord immediately in His Word, believing Him to be their Savior, look to the Word alone for true intelligence and wisdom, and try to live by the truths they find in the Word-there the Lord is acknowledged as the Light of the World.

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The Lord in His Divine Human brings such men into conjunction with Himself. He dwells in them as the life of their faith, the life of their thought and understanding. And by means of light from the Word in the church those also have light who are outside of the church.
     It was the Lord on earth who said: "I am the Light of the World." With the advent of the Lord, who came as the light, it was possible for the interior sight of the mind to be opened in its higher region, which heavenly light alone illuminates. And with the glorification of His Human, and the revelation of that Human in the Heavenly Doctrine by His second advent, the possibility may become an actuality. But to realize this, men must recognize that it is impossible to derive a single genuine theological truth from any other source than the Lord alone, and approach Him immediately in His Word for the New Church. For He is the Light of the World, and it is written that whosoever followeth Him shall not walk in darkness, but shall have the light of life.
USE OF AUTOPSY 1958

USE OF AUTOPSY       ANDREW A. DOERING       1958

Editor of NEW CHURCH LIFE:
     From a natural viewpoint there can be no doubt of the usefulness of autopsy, or post-mortem examination of the body. The great store of medical knowledge that has been gained by this method of study attests the material value.
     Is there, then, any spiritual reason for not performing an autopsy? I do not believe that there is, and have not been able to find any passages in the Writings that give such a reason. Instead, we are taught that the body, after death, is like a cast-off garment, its use completed; and that, aside from a proper respect for its former uses, the body is to be discarded and forgotten. "In Saturn," we read, "they make nothing of their bodies except for the sake of life . . . therefore they do not inter the bodies of the dead, but cast them out and cover them with the boughs of fruits trees" (AC 8955). We are also taught: "The states of spirits and angels cannot be understood without a knowledge of the human body" (SD 1145%).
     The only question that remains, then, is whether an autopsy would interfere with the resuscitation of the spirit from the body. This could happen only if the spirit lingered in the body after death, but all the evidence of the Writings is to the contrary. In many passages the emphasis is on the rapidity with which the separation of the spirit from the dead body takes place.

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"As soon as the interior corporeal things grow cold, the vital substances are separated from the man, wherever they are, even if enclosed in a thousand labyrinths, for such is the efficacy of the Lord's resurrection, that is, of His mercy, that it is no otherwise than as a living and mighty attraction, and therefore nothing of vital substance can remain in the corporeal and material things" (SD 1104). "But the case is that man rises again immediately after death" (AC 5078: 3). "After the separation, the spirit remains a short time in the body, but no longer than until the total cessation of the heart, which takes place with variety according to the state of disease from which the man dies; for with some the motion of the heart lasts long, and with others not so long. As soon as this motion ceases the man is resuscitated; but this is done by the Lord alone. By resuscitation is meant the drawing out of the man's spirit from the body and its introduction into the spiritual world" (HH 447). It is to be noted that the criteria of death given above are the same as those used by a doctor in determining the physical death of the body.
     The conclusion is obvious. No harm can be done to the spirit by an autopsy; but much can be gained on the natural plane, and through this increased knowledge of the human body more can be understood of the Gorand Man of heaven.
     ANDREW A. DOERING, M.D.
RESPONSIBILITIES OF THE NEW CHURCH SCIENTIST 1958

RESPONSIBILITIES OF THE NEW CHURCH SCIENTIST       GEORGE H. WOODARD       1958

Editor of NEW CHURCH LIFE:

     In a communication appearing in the November, 1957, issue of NEW CHURCH LIFE [pp. 522, 5231 Mr. Ted Hawley criticizes, as being "uncharitable," a recent book review by Mrs. Wertha P. Cole. I do not wish to prolong the discussion of the merits and shortcomings of the book, which is entitled The Secret of Human Life on Other Worlds. I do think, however, that the discussion illustrates a point of frequent confusion among New Church men which needs attention.
     In presenting her opinion of the book (NEW CHURCH LIFE, September, 1957, pp. 419-422), Mrs. Cole says, "New Church people should be careful to distinguish between belief and scientific fact." Later she states: "It does not help our faith or belief in the doctrine to attempt such proofs [i.e., scientific proofs]; nor, in our opinion, are they called for." Failure to recognize the discrete difference between scientific fact, or opinion, in the natural plane and revealed truth in the spiritual plane may seriously confuse and weaken our understanding of the doctrines. The New Church scientist should not attempt to validate the Writings in the laboratory.

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     The New Church scientist is likewise in error if he permits his findings or interpretations of natural phenomena to be colored by his religious philosophy. When attempting new discovery in the natural plane, it is his responsibility, in common with all natural scientists, to evaluate evidence ruthlessly and to accept or reject it from natural sense alone. Any other attitude will lead to wishful thinking and thus, in the end, to corruption of his philosophy as well as his science.
     Of what use, then, is New Church philosophy to the scientist in the performance of his work? The answer, I believe, lies in the direction of his researches toward those specific scientific ends which seem most likely to harmonize with the revelation of Divine truth. Thus, it may well be a New Church man who, in some future time, will establish scientifically that human life on Mars is possible or even probable. If so, we may be sure that the persistence born of philosophical faith will be an important element of his success.
     Although we should not set out to confirm religious doctrine by means of natural discovery, we rejoice when important scientific findings fall into agreement with our beliefs. The best recent example of such agreement was provided by the nuclear scientists who, having divided the atom, discovered that it is constructed like a minute universe-Swedenborg's familiar doctrine of similarity in things greatest and least. Many more such confirmations will occur in years to come. Such events may or may not strengthen our faith in the doctrines, but, assuredly, they reinforce our confidence in science!
     The frontiers of scientific discovery are so broad that the experimenter without philosophic direction may wander aimlessly and without accomplishment for a lifetime. There is great need in this field, as in all other professions, for men of intellectual integrity, sound training, and New Church faith.
     GEORGE H. WOODARD
TRUE RATIONALITY 1958

TRUE RATIONALITY              1958

     "That man excels in the rational who is able to see clearly that good is good, and truth truth, consequently that evil is evil, and falsity falsity; whereas the man who regards good as evil and evil as good, and also the man who regards truth as falsity and falsity as truth, can by no means be said to be rational, but rather, irrational, however able he may be to reason" (Arcana Coelestia 4156: 3).

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Church News 1958

Church News       Various       1958

     GENERAL CHURCH

     On January 31, 1958, the following gentlemen, second year students in the Theological School of the Academy, were accepted as Authorized Candidates for the priesthood: Mr. Kurt Horigan Asplundh and Mr. Douglas McLeod Taylor.

     CENTRAL FLORIDA

     The fall visit from our pastor, the Rev. Morley D. Rich, gave us the additional pleasure of welcoming three visitors at doctrinal class: Mr. and Mrs. Cyrus Doering and Mr. James Hilldale. Our Sunday service was held at Orlando in air-conditioned comfort, thanks to Mr. and Mrs. Donald Rogers. The Holy Supper was administered while the children were being given their first class-a resume of the story of creation, with pictures for coloring to keep many little hands busy.
     During Mr. Rich's Christmas visit the children were shown beautiful colored slides of the Nativity and the Lord's early life on earth. Adult classes were held in DeLand and Orlando, and there were seventeen present at the Holy Supper service held at Oak Hill. Once again the children were instructed by a reading from the Word, pictures to color, and a bit of Christmas singing by Debbie Nelson.
     MOLLIE G. ZEITZ

     NEW ENGLAND

     The New England group met again with the Rev. W. Cairns Henderson in November. Class on Saturday evening was held in Milford, Conn., at the home of the George Tylers, who are the newest members of the group. Bob Frazier and Michael Brown visited from Yale, and Mr. Henderson conducted a lively class on the subject of self-examination. A Thanksgiving service, which included a talk to the children, was held next day at the home of the Donald Cronlunds in Simsbury, near Hartford, Conn., with twelve adults and nine children present. During the annual meeting which followed Mr. Frank Cadden succeeded Mr. Ed Seemer as treasurer and Mrs. George Tyler replaced Mrs. Elmer Simons as secretary. Arrangements were made for the next meeting.
     This December meeting was a delightful experience for us all. The class was an explanation of the need for the Lord's advent, and an interesting discussion followed it. Sunday was the children's day to celebrate the Lord's birth, and they had been looking forward eagerly to the occasion. This was only our second Christmas as an organized group, but traditions had already been established as far as the younger members were concerned. Christmas hymns were sung, the story of the Lord's being born in a stable and laid in a manger was told to the children, and the sermon was on the titles of the child born, the son given (Isaiah 9: 6). After the service, Mr. Henderson passed out stockings to all nine of the children present, and while these were being delved into a short business meeting was held to discuss the possibility of purchasing a taperecorder. This was referred to a committee, and we all adjourned to a grand turkey dinner. We were very pleased to have with us Mrs. Cadden's grandmother from Meriden, Conn., who delighted us with some of the early history of the church in its formative stages. This visit was on December 7th and 8th, with class at the home of the Donald Cronlunds and the Sunday service and gathering at the home of the James Holtvedts in nearby Newington, and we ended this gathering much inspired with the Christmas sphere and the glow that seems to arise when New Church people meet together.

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     The schedule for 1958 has been set up. It provides for eight visits with a class on Saturday evening, service on Sunday at 11:00 a.m., with a dinner following. The Holy Supper will be administered at every second service throughout the year. Our next meeting is scheduled for January 2526, with class at the home of the Frank Caddens and service at the home of the Elmer Simons. This promises to be a full and, we hope, a prosperous year for the New England group.
     SHARON S. TYLER

     LONDON, ENGLAND

     Although many of the regular uses of the Society were in abeyance in July and August it would be wrong to assume that we were inactive. We were busy welcoming our many visitors from other parts of the country, from the Continent and from overseas. Many, of course, came to London en route to the 42nd British Assembly, held at Colchester August 3-5. Others were just passing through on their way elsewhere. At random we recall Mrs. Emil Cronlund and Mrs. Harvey Lechner from Bryn Athyn; Miss Rita Kuhl from Kitchener and Miss Ruth Henderson from Bryn Athyn, on a European tour together; Mr. and Mrs. Nathaniel Stroh from Waterloo, Ontario; Miss Vera Craigie, former editor of Chatterbox, and Mrs. Jack Pritchett, president of the Ladies Circle, both from Toronto; Mr. Schwerdtfeger from Germany; and our old friend, Miss Muriel Wells, from Bryn Athyn. But we could go on and on.
     At that time, naturally, the excitement of the forthcoming Assembly was in all our minds, and the presence of so many visitors heightened the sense of anticipation of the good things in store. We were not disappointed. But as the Assembly activities had their own special coverage, your present reporter need say no more than that, as always, it was a unique experience. However, we in London were able to prolong the atmosphere for another weekend, for we had the pleasure of entertaining the Swedish contingent consisting of Miss Senta Centervall, Miss Edda Weise, Mr. Lennart Alfelt, and Mr. Peter Areschoug, headed by the Rev. and Mrs. Bjorn Boyesen, who brought their party to roost in the homes of various members of the Society after a brief tour of the country in their by now famous microbus. In addition, we had the pastor's brother and his wife, Mr. and Mrs. Andreas Sandstrom. Sunday, August 11th, was, then, a delightful occasion for us at Michael Church.
     Mr. Boyesen read the lessons and preached on the text: "It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God." His interesting treatment brought out the point that it is often the riches of our intellectual knowledges that prevent us from attaining the true humility which will lead us into a spiritual state. After the service a large gathering sat down to a bring-your-own luncheon, our guests being catered for by their hosts. It was a happy, spontaneous gathering. Toasts were proposed, and Mr. Boyesen then gave an extemporaneous address on the blessings of possessing the doctrines of the New Church and the benefits to be derived from mixing with other New Church people and exchanging ideas with them as much as possible. He touched on his work in Scandinavia, showing how the tape-recorder had made it possible for isolated groups there to have the advantages of frequent services in their homes even when the pastor can visit them only three or four times a year, and commented on language differences and some of the difficulties he experienced in making himself understood in Denmark. It comes as somewhat of a shock to us, who take a regular Sunday service for granted, to realize that there are many New Church men and women who of necessity must often worship alone. The Rev. Erik Sandstrom took the opportunity to welcome back from Bryn Athyn his daughter Mary, who is taking up teaching in the school at Colchester. The return of this member of the Sandstrom family was, alas, only an exchange; Alfred Sandstrom left for Bryn Athyn on August 16th, and Mr. Stanley Wainscot made this luncheon the occasion for presenting him with a handsome loose-leaf notebook as a token of the Society's affection and appreciation for the innumerable tasks so willingly performed by him.

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A final meeting, held that evening in the home of Mr. and Mrs. J. T. Clennell at Chadwell Heath, was addressed by Mr. Boyesen; and with the exception of Mr. Alfelt, who flew to Bryn Athyn on September 5th, our Swedish guests left London for home the following Monday. Miss Faith Craigie left us for Bryn Athyn on August 20th.
     Perhaps to console us for all these departures we have acquired a regular visitor in Miss Mary Leather, niece of Mr. and Mrs. Roy Griffith, who is now nursing at St. Bartholomew's Hospital in London. An entirely new member of the congregation is Michael Wady Sharp, who was baptized at Michael Church on October 18th. After the service the proud parents, Mr. and Mrs. Tom Sharp, treated as many of the congregation as could stay to tea and cake to mark the occasion.
     Our Harvest Festival was held on September 29th, the church and the chancel being most tastefully decorated by Miss Edith Elphick. The pastor based his sermon-the tenth in his series on "Our Ritual" on the text: "Bless the Lord, 0 my soul, and forget not all His benefits." After the service some 52 people sat down to a provided luncheon expertly prepared by Mrs. Sandstrom and her willing family helpers. During the luncheon the pastor delighted us all by announcing the engagement of his daughter, Mary, to Mr. George M. Cooper of Huntingdon Valley, Pennsylvania. The program which followed was presented by Mr. Victor Tilson. This consisted of a talk entitled "Gems from the Whittington Psalmody," most ably illustrated by various members of the Society who, under the direction of Mr. Tilson, brought out in a delightful manner not only the beauty of the music but also the way in which the music emphasized the spiritual meaning of the words.
     Two matters of unusual significance have taken place in the Society during the period covered by this report. The first was the invitation extended to the Rev. Erik Sandstrom by the Kensington Society of the General Conference to conduct its evening service on September 8th, in the absence of the minister, the Rev. Rupert Stanley. Mr. Sandstrom interrupted his own vacation to take this service which, in the words of the Kensington Society's reporter in the NEW-CHURCH HERALD, "was heard by an appreciative and numerous congregation." It is understood that the Rev. Rupert Stanley has accepted an invitation from Michael Church to return this visit.
     The second matter concerned the purchase of the freehold of our church premises from the Minet Estate. An extraordinary general meeting of the Society was held on Sunday, October 2 7, to discuss the question and was attended by 32 members. It was decided unanimously to effect the purchase at the advantageous price of 1800, which the Minet Estate had signified willingness to accept. It is very gratifying to be able to report that the total balance of L2OO required after available current funds had been used has been made up by voluntary donations.
     All our doctrinal classes resumed their activities after the summer recess. These include the bimonthly classes at Swedenborg House and Chadwell Heath, the monthly North London Reading Group, and the Sunday afternoon classes at Michael Church as well as the young people's group. These classes are like great arteries in the life of the Society, and it was good to feel them pulsating again.
     ISOBEL ROBERTSON

     THE CHURCH AT LARGE

     General Convention. The Rev. Edwin G. Capon, president of the New Church Theological School, Cambridge, Mass., has been elected vice president of the Massachusetts Council of Churches. There are three vice presidents with equal status. Mr. Capon has served for five years on the board of directors of the Council.

     The new sanctuary of the Detroit (Convention) Society, the "Church of the Holy City," was dedicated before a large congregation on Sunday, December 1, 1957. The Rev. David P. Johnson, president of Convention, preached the dedicatory sermon, and with the Rev. William R. Woofenden, the pastor, officiated at the service.

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The congregation has worshipped in the basement portion of the building since 1941. The superstructure, started in 1956, is of modified Gothic design.

     The Rev. Eric Zacharias has been called to the El Cerrito, Calif., church.

     Germany. A communication in the NEW-CHURCH HERALD states that on January 5th, 1958, the New Church was on the air in Germany for the first time. A tape-recorded early morning service was broadcast by RIAS, the American transmitting station in Berlin. Through its membership in the Church Union of Berlin, the Berlin Society of the New Church will now regularly take its turn with other churches in these services.

     Italy. Cav. Raffaele D'Ambrosio mentions in a communication that he has acquired an apartment in the middle of Florence, next to the Central National Library. It is his intention that his new home shall serve as a center for Swedenborgian studies, in which the Italian Society for Swedenborgian Studies (SISSWED) will have its headquarters under the superintendence of all the Swedenborgian Societies. He notes that his collection of Swedenborgiana will add to and complete that in the Central National Library.
Japan. The Rev. Yonzo Doi reports that the foundation of the new building in Tokyo was laid and the framework finished in July, 1957. A Bible, a hymn book and various documents were buried in a square concrete box under the altar.

     MICHAEL CHURCH, LONDON

     Sunday, December 8, 1957, saw an unusual event in the annals of Michael Church, in that the Rev. Rupert Stanley, B.A., of the Kensington (London) Society of the General Conference, then preached the sermon at the regular morning service, the pastor conducting the service. Mr. Stanley also read the second and third lessons. The Society was well in attendance, and our guest preached in an atmosphere of friendly welcome. Previously the Rev. and Mrs. Erik Sandstrom had, by invitation on two successive occasions, attended the annual New Year party of the Kensington Society-an invitation again repeated last year; and Mr. Sandstrom had preached and conducted the evening service for that Society on September 8th, 1957. Mr. Stanley has clearly shown his openmindedness and friendly attitude toward the General Church. It is hoped that the invitation extended to him to preach at Michael Church, while not in any way confusing the important differences which exist between the two bodies of the church, may contribute to the spirit of good will which is developing between the Kensington Society and Michael Church.
     ERIK SANDSTROM,
          Pastor.

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SOUTH AFRICAN ASSEMBLY 1958

SOUTH AFRICAN ASSEMBLY       GEORGE DE CHARMS       1958




     Announcements





     The Sixth South African Assembly of the General Church of the New Jerusalem will be held at Durban, Natal, South Africa, Friday, April 4th, through Sunday, April 6th, 19S8, the Right Reverend Willard D. Pendleton presiding. All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
FREDERICK EMANUEL DOERING TRUST 1958

FREDERICK EMANUEL DOERING TRUST              1958

     Applications for assistance from the above fund, to enable Canadian male students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U. S. A., for the school year 1958-1959 should be received by one of the undermentioned pastors (who will be glad to give any further information that may be required) before April 30, 1958.
     Before filing their applications, students should first obtain their acceptance as students for the forthcoming year from the Academy. This should be done, the Academy states, before March 31, 1958.

Rev. Martin Pryke,
35 Elm Grove Avenue,
Toronto 3, Ontario

Rev. Geoffrey S. Childs,
178 Bristol Street,
Waterloo, Ontario

Rev. Roy Franson,
Box 487,
Dawson Creek, British Columbia

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REFORMATION AND REGENERATION 1958

REFORMATION AND REGENERATION       Rev. KENNETH O. STROH       1958


NEW CHURCH LIFE

VOL. LXXVIII                          MARCH, 1958                              No. 3
     "And the Lord gave unto Israel all the land which He sware to give unto their fathers: and they possessed it, and dwelt therein." (Joshua 21: 43)

     The reformation and regeneration of the man of the church, with the accompanying spiritual strife, is symbolized in the Word by the conquest of the land of Canaan. It was a long and arduous struggle. The Israelites were required to fight many difficult battles before they might possess the land that Moses had promised would be for an inheritance to them and to their children. They underwent disappointments, such as at Ai, where their first attempt to take the city turned into a disastrous rout; and Joshua, their leader, fell to the earth before the ark of the Lord, and cried in despair: "Alas, O Lord God, wherefore hast Thou at all brought this people over Jordan to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan! " Yet the Lord encouraged Joshua, and inspired him to lead His chosen people through battle after battle, until thirty-one kings of the land had been defeated and Canaan was subdued. And when the time came for the division of the land, the tribes fell out among themselves. The children of Joseph complained that their lot was not sufficient to meet their needs, and it fell to Joshua to remonstrate with them and quell their discontent.
     But finally the task was completed. The promised land was safely in their possession; each tribe had been assigned its portion of the territory by lot, and a reign of peace descended upon the land. "And the Lord gave them rest round out, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass" (Joshua 21: 44-45).

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     The history of the Israelitish nation typifies the history of man's spirit in his endeavor to accept the Lord's promise of salvation. Man's first entry into the state of the internal church is, of course, through the gateway of repentance, whereby he sees and acknowledges his grosser evils in the light of truth and allows them to be put away. And so did the Israelites first enter the land of Canaan through the river Jordan, where, by a miracle, the flood waters receded to let them pass. But repentance serves only as an introduction to the church. Man is of the church only when he has been reformed and regenerated. So the crossing of the Jordan was for the Israelites only an entrance into the promised land. They could not dwell there until, by means of combat, they had made it their own. That no one can be saved unless he is regenerated, the Lord clearly taught: "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God" (John 3: 3). For every man is born into hereditary evils of all kinds-evil tendencies which are opposed to the things of heaven, to the church, and to all religion. Man was created with the intent that he should become an angel in heaven; yet he cannot accomplish this destiny unless he allows his natural man, with its lusts and perverted cravings, to become subservient to the laws of heaven and the church; unless he allows his life to be reordered and reformed-unless he is born anew. Neither can he be regenerated unless he actively cooperates with the Lord in accepting the influences of the Divine purpose and in acting according to them. And without regeneration no one can be saved.
     The Writings make it clear that every man can be regenerated, Christian and Gentile alike, each in accordance with his state. For the Lord came into the world to effect this redemption. He fought against the hells; and by victories over them He deprived them of their power, so that all men might be free to reject evil if they choose. Consequently, all religions which teach that there is a God, and which make a distinction between good and evil, may serve as bases for the commencement of the regeneration of their members; and if Gentiles are in the right endeavor, in accordance with their religion, they will gladly accept the teachings of the true Christian religion in the other life, and will complete the process of regeneration there. Christians also may complete their regeneration in the other world. But in no case can they do so unless they have made the beginning while on earth: for man was born into the world in order that he might make a choice between the life of heaven and that of hell; and once he has made his choice in freedom, he would not even wish to contradict it. "Where the tree falleth, there it shall be" (Ecclesiastes 11: 3). Therefore no one can be regenerated here, or in the other life, unless he has first made his choice here.

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     When a man sees and mentally acknowledges that evil is evil and good is good, and when he thinks that the good ought to be chosen and the evil rejected, then he is entering the state of reformation. He can be thus reformed because he is able to raise his understanding above his will-almost into the light in which the angels dwell. And from this height, as if from the mountain tops, he can look down and survey the evils and falsities that have possession of his mind, and see what he ought to do in order that his life may be in accord with the laws of heaven and the church. When he sees this, and determines to act in accordance with these heavenly laws-and when he has acquired an affection of truth for the sake of the truth-then he is a reformed man.
     This first reformation is pictured in the fact that the Israelites first attacked the city of Jericho. For Jericho, when inhabited by the Canaanites, signified the doctrine of falsity and evil which perverts and profanes the truths and goods of the church, its walls signifying falsities originating from evil and defending that doctrine. Therefore it was commanded that the Israelitish armies should surround the city, the priests bearing the ark of the Lord, and that on the seventh day seven priests should blow the trumpets. Then did the wall fall down flat, the inhabitants were slain with the sword, and the city was burned by fire. So also may falsities be dispersed by the sword of truth when that truth is proclaimed, like the sound of trumpets, from the Word.
     Yet the gold and silver of Jericho, and the vessels of brass and iron, were retained and put into the treasury of the Lord to show that the knowledges of natural truth and good that had been profaned by the inhabitants still could be applied to what was good, and thus made serviceable. Thus does the fall of Jericho typify the first act by which man gains his first foothold in the internal church. This foothold is obtained in the natural degree of man's mind. For his conscious life is all in the natural degree, and it is there that his part in the process of regeneration takes place. But his natural mind is divided into two parts, as the church is divided into two parts-the internal and the external. The land of Canaan was thus divided into two parts; the territory to the west of Jordan, the land of Canaan proper, representing the internal church, and the region of Gilead on the eastern banks of the river representing the external church. The external natural degree of the mind is that which operates when man is in the company of others, acting in accordance with the restraints of society. But the internal natural is that which governs his desires and thoughts when he is left to himself. And it is this internal natural which first must be regenerated, and by means of it the external.

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     Man may previously gain his lot in the external church, as the tribes of Reuben and Gad and the half tribe of Manasseh were allotted their inheritance on the other side of Jordan. But he has no part in the true internal church, in the spiritual Canaan, until he has conquered the evils and falsities in the internal degrees of his mind, which he does by means of victories in spiritual temptations. And until this has taken place the external degrees cannot be properly ordered. The warriors of Reuben, Gad and Manasseh were required to accompany the sons of Israel across the Jordan, and could not return to their inheritance until the land had been subdued. For Gilead, the land where these tribes dwelt, represented the pleasures of the bodily senses, into which everyone is introduced before regeneration begins. Pleasures are necessary to life; without them man would have nothing for which to live. But external delights cannot be genuine unless they are directed by a higher purpose; the natural man is not in order until it is serving the spiritual man. Therefore the internal-natural man must be regenerated before the external can be in proper order. The land of Canaan, the internal church, had to be inhabited before the two and a half tribes could be allowed to return home across the Jordan.
     The conquest of regeneration can be successful only to the degree that it is conducted in the light of the truth. For the battle itself is not between good and evil, but between truth and falsity. No enemy can be overcome unless he may be seen. Regeneration is impossible without the direction of truths from the Word, whereby a true faith may be formed and a life of charity lived in accordance with that faith. This was the reason the ark of the Lord-representing the Word-was borne by the priests around the wall of Jericho for seven days, and seven times on the seventh day. This was also the reason that Joshua was chosen to lead the sons of Israel on their mission. For Joshua was a man with an abiding faith in the Lord and in the power of His Word; he was equipped with unfailing courage; he was a gifted leader of men, endowed with lasting enthusiasm for the accomplishment of the tasks before him and an unswerving fidelity in the discharge of his duties. Having such qualities, he was ideally fitted to represent the Divine truth combating, militant truth leading a militant church in mortal combat against her powerful and skilful enemies.
     That the Israelites could not be successful without the guidance and protection of the Lord and His truth is evident from the many times that He miraculously defeated their enemies for them when the cause seemed hopeless. When five kings were fighting against Gibeon, the Lord caused hailstones to rain upon them; and it is said that "they were more which died with hailstones than they whom the sons of Israel slew with the sword" (10: 11).

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In such a manner does the Lord cause the dispersion of evils by the inundation of the very falsities which they themselves have confirmed. Then Joshua prayed that the sun might stand still over Gibeon and the moon over the valley of Ajalon, that the Israelites might have light by which to fight the battle. "And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies" (10: 13). In such a manner will the Lord grant the light of truth to those who ask it, so that they may see clearly those evils and falsities that are their foes.
     Yet, although the Lord fought for the Israelites and sustained them constantly, they were still required to exert all the strength at their command. When they put their all into the struggle, and obeyed the commands of Jehovah, He wrought miracles for them against almost insurmountable obstacles. But when they disobeyed Him, or became fainthearted and cowardly, they were immediately withdrawn from the sphere of His protection, and they invited sure disaster. So is it with man. In order to be reformed and regenerated, he must cooperate with the Lord's purposes as if of himself.
     Without the appearance of self-life he would not have the freedom to choose to act either from the Lord or from the power of hell. It is because he has this freedom that he also has the responsibility that accompanies it. In order to be regenerated, he must fight against the evil influences that seek to overtake him, and fight altogether as if of himself: while yet he must recognize and acknowledge that it is the Lord alone who can give him the victory.
     The nature of this victory is not one of total destruction, but of subjugation and a re-ordering of thoughts and affections. Man cannot destroy his evil inclinations entirely, but must render them as it were inactive and subservient. He must put them aside, that purer loves and thoughts may dwell in the center of his life. Even the angels may be let into their former evils occasionally, if there is a use in it; for their evil proprium, though subdued, can never be entirely eradicated. The sons of Israel did not destroy all the inhabitants of Canaan, but subjugated them and made use of them: as it is written of the sons of Manasseh, that they "could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land. Yet it came to pass, when the sons of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out" (17: 12, 13).
     Man's regeneration is not effected in a moment, but gradually, from the beginning to the end of his life in the world. And in the other life he will be perfected to eternity. The struggle for Canaan-like the opening and formation of man's spiritual mind-was a long and arduous process, requiring many years for its accomplishment.

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For, speaking of the inhabitants of the land, Jehovah had told Moses: "I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land" (Exodus 23: 29, 30).     
     But at last the Israelites had gained a firm footing in the land, having triumphed over thirty-one kings and their people. And Joshua divided the land among the tribes by lot, as the Lord had promised them through His servant Moses. The Levites were given no separate inheritance, but were distributed in forty-eight levitical cities throughout the land. The tabernacle was set up at Shiloh, as the center to which all might look in their veneration of the God Jehovah. Thus the worship of the Lord was firmly established in the hallowed land. And the chaos of war was succeeded by the order and sense of security that accompanies a state of peace.
     So when man has firmly established the worship of the Lord in his heart will he come into the true order of his life. True religion will then occupy the highest places in his mind. The Lord will grant him a new will above the old one, that from this new will all things in the natural mind, and finally in the body itself, may be reduced into their proper order and subservience. All his loves and thoughts will gradually be assigned a place in his mind, that the lower may correspond to and serve the higher. And the good of charity will permeate all, as the priests, the Levites, had no separate inheritance, but dwelt in the forty-eight levitical cities throughout the land.
     When man has finally been granted the victory in spiritual temptations, and has allowed his life to be ordered in accordance with the Lord's will, then he may come to regard the internal church as his spiritual home, as the sons of Israel came to regard the promised land as theirs. And the Lord will give him rest as He gave it to the Israelites, and will bestow upon him a sense of peace and inward gladness of mind. "Peace I leave with you," saith the Lord, "my peace I give unto you: not as the world giveth, give I unto you" (John 14: 27). Amen.

     LESSONS: Joshua 18: 1-10. True Christian Religion 571.
     MUSIC: Liturgy, pages 447, 572, 483.
     PRAYERS: Liturgy, nos. 19, 95.

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LORD'S TEMPTATIONS AFTER HIS THIRTIETH YEAR 1958

LORD'S TEMPTATIONS AFTER HIS THIRTIETH YEAR       Rev. DANDRIDGE PENDLETON       1958

     (Delivered to the Council of the Clergy (Open Session), Bryn Athyn, Pa., January 31, 1958.)

     In Arcana Coelestia 5335 we read: "The Lord did not manifest Himself until He was thirty years of age . . . for He was then in the fulness of remains. . . . From Him, then, it is that 'thirty years' signify a full state as to remains. . . . For every representative is derived from the Lord, and therefore every representative looks to the Lord."
     This is the point: that the Lord commenced His public ministry when He was in "the fulness of remains," or a "full state as to remains." This, I believe, marks a distinction as to the source and nature of His temptations-a profound degree of difference between that which had gone before, and that which was yet to come, in the glorification process.
     That the Lord was tempted, the Writings leave no room for doubt this from His earliest childhood even to the last hour of His life (AC 1690, 9937). His temptations were grievous beyond comprehension (AC 1690, 4287). For His love was the Divine itself (AC 4287, 9937), consisting of the "whole sum of the affection of good and the affection of truth in the highest degree" (AC 1820). From this love He fought (AC 1789, 1812, 9937). And from it He overcame "the most malignant wiles and venom [of] all the hells" (AC 1820). Yet it was not from the hells alone that the Lord underwent temptation. For He "admitted all the hells into Himself in their order, yea, even to the angels" (AC 4287). Thus He "allowed angels also to tempt Him" (AC 4307). Wherefore the Lord "at last fought with the angels themselves, nay, with the whole angelic heaven. . . . Heaven is not pure in the eyes of God. . . . . This being the case, in order that the Lord might reduce the universal heaven into heavenly order, He admitted into Himself temptations from the angels also, who, in so far as they were in what is their own, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed" (AC 4295).

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     It has become my understanding that all temptation with the Lord, after He had reached the age of thirty, was derived through the heavens. This advances the thought that, at the time of His manifesting before men, He had conquered the hells as a direct force of assault upon His Human. Let the doctrinal proposition here be clearly stated. It is that the Lord's temptations, from the time that He "began to be about thirty years of age" (Luke 3: 23), and thus throughout the entire period of His public ministry, were derived solely through the angelic heavens.
     Yet it is noted that the Lord was in a state of "continual combats with the hells, even to the last on the cross" (AC 10239: 4); that from earliest childhood to the last of His life He was in combats with the bells (AC 9937); that it was not until the final temptation that He fully subjugated them (ibid.). And the categorical statement is made that "temptations are nothing else than combats against the hells" (Lord 12).
     All of this, however, need not contravert either the statement that the Lord was tempted by angels, or the proposition that this was the only avenue of His temptations from the age of thirty onwards. For whatever of spiritual stress may have come upon Him from the angels must necessarily have been derived through their propria (see AC 4295, 4307), from the hells. This was not, I conceive, a thing of deliberate activity by the angels involved, but of the hells through them. Viewed in this light, all of the Lord's temptations, even to the last of them, did indeed originate in and from the hells. But the derivation of influx thence through the minds of angels evidently gave rise to a subtlety of internal stress, such as cannot be imagined by man. However this may have been, we know that these latter temptations were the "inmost of all" (AC 4295).          
     I propose the age of thirty as marking the beginning of angelic temptation with the Lord. It was at this juncture that He manifested Himself publicly. Two significant events here occurred. He underwent baptism by John (Matt. 3: 13-17; Mark 1: 9-11; Luke 3: 21-23). And "immediately" thereafter (Mark 1: 12) the forty days temptation in the wilderness took place (Matt. 4: 1-11; Mark 1: 12, 13; Luke 4: 1-13). It is in proximate connection with these two happenings that Luke records: "Jesus Himself began to be about thirty years of age" (Luke 3: 23). 1 would direct your attention here to a doctrinal interpretation made by the late Bishop N. D. Pendleton, to the effect that the Luke genealogy signifies the Lord's ascent through the heavens in the process of glorification. I hold in agreement with this derivation-and would note in relation to the present treatise-that this genealogy is given immediately after the record of the Lord's baptism (Luke 3: 23-38); which event, I believe, inaugurated that very ascent of the Divine through angelic societies. Hence the proximate connection of the Luke genealogy with His baptism.

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     Internally, and as well, evidently, in externals, the Lord had then attained to a state of fulfillment. For from "earliest childhood" (AC 1661) He had undergone temptation from the hells "in their order" (AC 4287). This order commenced with the lowest of the hells-the Nephilim (AC 1673)-and "at last" involved the angels of heaven (AC 4287). Bear in mind that these combats against the hells had continued from His childhood. And in these combats, He was continually victorious (AC 1690, 4287). "As often as He fought and overcame, this was . . . added to the righteousness that He was becoming as a continual increase" (AC 1813). In a word, His power was achieved cumulatively. Once gained, it was not thereafter lost. For "victories are attended with the result that the malignant genii and spirits afterwards dare not do anything" (AC 1820). They are no longer permitted to assault, "for they instantly perceive . . . that good and truth have been confirmed. . . . This is plainly evident with the spiritual regenerate man, with whom there are evil spirits equally as with the non-regenerate, but they are subjugated, and serve" (AC 1695).
     These states of combat and victory had been present for many years with the Lord prior to the age of thirty. And of this we may rest assured: that when "Jesus . . . began to be about thirty years of age," He had come into "the fulness of remains," or a "full state as to remains" (AC 5335). It was dependent upon this that he then, and not before, manifested Himself before men (ibid.).
     This occasion He inaugurated by His baptism and His temptation for forty days in the wilderness; after which angels came and ministered unto Him. The forty days are said to "signify and involve temptations to the full, thus the temptations of many years" (AC 9937). They "contain all temptation in a summary" (AC 1690); both that which had been, and that which was yet to come. For "the temptations which He endured from childhood are summarily described by His temptations in the wilderness. . . . By these temptations . . . are meant all His temptations, even to the last of them" (Lord 12). For while in the Gospel the wilderness temptations are described in a few words only, "these few involve them all" (AC 1663).
     It had been my thought that perhaps the wilderness temptation, as described in the Gospel, did not occur actually, but was recorded solely as a representative; in like manner as we are told that the saints rising from their graves and appearing unto many, at the time of the Lord's crucifixion (Matt. 27: 52, 53), was not a thing of earthly occurrence, but was a spiritual event in the other world at the time (see AC 8018, 9229). However, it would seem that the Lord was actually tempted during the forty days; evidently in order that a genuine representative might thereby be laid.

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As to this, we can only conclude according to what the Writings themselves say on the subject. There we read that, because a "wilderness" signifies a state of temptation, therefore "when the Lord was tempted, He was in the wilderness" (AC 2714). "Forty" signifies the duration of temptation, because the Lord was to be tempted forty days (AC 730; cf. 5335). "When the Lord was tempted, He also went out into the wilderness, and was there forty days" (AC 8098). And we find reference to the temptations in the wilderness, "which He then had" (AC 1663).
     Whatever of actual temptation may have occurred with the Lord during the forty days in the wilderness, we know that these also represent His whole lifetime of temptation. In any event, He was then-either immediately before, or immediately thereafter-in the fulness of remains. For many years previously He had gained power, continually and successively, over the hells "in their order"; commencing with the lowest of them, until "at last" He stood in contest with the angelic heavens. I believe that when the Lord "began to be about thirty years of age," the significant events connected with His external life at that point came as a result of an even more significant change of state as to His interiors: a state wherein the hells could no longer find access to His mind directly, as heretofore.
     Here we must understand what constitutes the "fulness of remains," or a "full state as to remains." There is a difference between this and receiving "remains to the full" (AC 5335). The fulness of remains, signified by "thirty," describes the measure gained in the world for infilling in the other life. This measure is acquired by means of the affections which are of love (AC 7984); whereas remains received to the full are those which prepare for regeneration, and are signified by the number "ten" (AC 2636). For "ten," we read, denotes "when the state for regeneration is full" (AC 2636).
     The Lord, from His birth, had received Divine remains, which were the celestial things of love (AC 1438, 1738, 1906; cf. 1988: 2). These remains were "all the Divine states which He procured for Himself, and by which He united the Human essence to the Divine essence. These cannot be compared to the remains that pertain to man, for the latter are not Divine, but humors" (AC 1906). With these celestial things of love "He was first of all imbued; for from these, as from their seed, were all things afterwards made fruitful" (AC 1438). The celestial things of love, imbued from birth to childhood (ibid.), He afterward confirmed and established in Himself "by continual combats and victories, by which He was continually being united to His Divine essence" (AC 1738).
     At the time when His childhood temptations commenced, then, the Lord had evidently received "remains to the full."

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For He was then prepared for combat. By His thirtieth year, His childhood reception of remains to the full had become fixed and established in the "fulness of remains," through temptation victories. In Arcana Coelestia 7984: 2 a full state as to remains, or the fulness of remains, is identified as the collecting together of goods and truths, and the rejecting of evils and falsities, in the world of spirits; whence man is raised into heaven. It is this state-the infilling and completion of regenerate states achieved on earth, and the raising thereby out of the world of spirits into heaven-that is signified by "thirty" (ibid.).
     Now, our doctrine asserts that the Lord "made His Human Divine according to the same order as that in which He regenerates man" (AC 4234). He was like man in the order whereby He advanced; but He was unlike in the quality of that order, as also in the final outcome. His quality while in the world cannot be comprehended, even by angels, "and only some shadowy idea can be formed of it from such things as are in heaven . . . but still this idea is as dense shade to light itself, for it is most general, and relatively is therefore scarcely anything" (AC 5332). The quality of His state "cannot be described, because the Divine states which the Lord had when He made the Human in Himself Divine do not fall into any human apprehension, nor even into angelic, except by means of appearances enlightened by the light of heaven, which is from the Lord; and by means of the states of man's regeneration; for the regeneration of man is an image of the Lord's glorification" (AC 4237).
     Man's regeneration being an image of the Lord's glorification, the things that took place in Him have their likeness in man. Now recall that the fulness of remains with man infills and fulfills his regenerate states in the world of spirits after death; whence he is "raised into heaven" (AC 7984: 2). With the Lord, there was the fulness of remains at the age of thirty (AC 5335); whence He, too, must have been raised into the heavens: not as touching His love-for this was above the heavens from the beginning, being the very Divine esse itself-but as to the state of His rational as to truth. For it is this that was tempted: the rational as to truth-"truth Divine bound" (AC 2813); or truth Divine in the Lord's Human Divine, which "is rational truth, such as the angels have, consisting in the appearances of truth" (AC 2814).
     I understand the Lord's temptations-all of them, from beginning to end-to have been called forth by a continual refining, or sublimating, of appearances within His Human, whereby the Divine truth itself was clothed, in the exteriors of His mind, from the gross falsities of the lowest hells, through the lesser falsities of the higher hells, thence into the fallacies of the lower heavens, and finally into the realm of the highest or in most appearances, wherein the celestial angels perceive and comprehend the Divine.

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In all appearances, even with the angels, there is something of imperfection, and therefore something discretely less than the Divine truth in itself. It was of these appearances, even to the highest of them, that the Lord labored to divest His Human; this in order that that Human might rise above all human, and angelic, understanding, thus "above the order that is in the heavens, and thence on earth" (AC 1919). In transcending even the highest forms of angelic comprehension, the Lord brought opposition from them who, in His prior states, had rendered Him assistance. They are said to have become "indignant" when the Lord as it were receded from them (AC 4077).
     They could comprehend those of His states which were below or equal to their own. But they could not enter with illustration into those states that went beyond them. Wherefore, when the Lord's state as to truth rose above that of the angels, they were "left to what is their own" (AC 4307). This is described in Jacob's departure from Laban, signifying a change of state of good with the Lord when He applied the things which were of that good from Himself. In this, He receded from the angelic societies. And we read that such societies, even of angels, "do not easily recede from him with whom they have been," but "are indignant, and behave themselves in like manner as did Laban . . . toward Jacob; nay, if they perceive that any good has come through their means, they say that it came to him from them; for in their indignation, they speak from evil" (AC 4077).
     In this the Lord again followed the order, but not the quality, of human states. For He, too, had around Him societies of spirits and angels. He "summoned to Himself such as might be of service, and changed them at His good pleasure; yet He did not take from them and apply to Himself anything of good and truth, but only from the Divine" (AC 4375). These societies were means of introducing His Human into wisdom from His own Divine, by His recognition of fallacy through their minds (ibid.). "This wisdom," we read, "was not from these societies, but by their means from the Divine. The case was the same with everything else" (ibid.). The purpose of this was threefold: that the hells might thereby be subjugated; that the heavens might be reordered; and that His Human might be fully glorified; all of this "by successive steps" (ibid., cf. 10239: 4; AE 730; AC 6373; AE 1087; AC 4287). Hereby He "reduced all things into order . . . producing the tranquillity of peace" (AC 6373). For He thus "disposed all things into a heavenly form" (AC 4287). All things, that is, except Himself. For after glorification, He was above the order, and hence the form, of heaven (AC 1919).
     The order of this threefold achievement is made clear. His full glorification came at the last.

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For it was not until then that He fully subjugated the hells (AC 9937), and thereby "introduced Himself into power" (AC 10239: 4). Further, in AC 6373, it is said that He "reduced all things into order, first those in heaven, and afterward those in hell." Yet, curiously enough, His temptations from these two sources came in just the reverse order.
     In expounding the spiritual need of man at this time, the Writings state, in a number well known to this Council, that "when the Divine was presented to view through that [the celestial] kingdom, there was intranquillity, because the things in heaven, and the things in hell, could not thereby be reduced into order; for the Divine which flowed through that kingdom could not be pure, because heaven is not pure; thus neither was that kingdom so strong that all things could by means of it be kept in order; and therefore also the infernal and diabolical spirits were then raising themselves up from the hells, and were ruling over the souls who were arriving from the world. The result was that none could be saved but the celestial; and at last scarcely they" (AC 6373).
     The Lord was born into the world that He might restore all things into order, which is the "heavenly form." This order, or form, consists actually in the ordering of lower degrees through higher. Thus, as we are aware, the Lord governs the lower heavens through the higher heavens, the hells in turn through the lower heavens, and men on earth from both heaven and hell through the world of spirits. This is the order which, were it to fail, so also would life in both worlds. It was imperative to human success, then, that order in the spiritual world be restored. For "the human race is ruled by means of spirits" (AC 2025). "Unless the Lord, by His coming in the flesh, had liberated the world of spirits from this nefarious crew [the antediluvians], the human race would have perished" (AC 1266); or, as it is said in AC 1673; "not a man would have been left at this day upon the earth"; "for no spirit could have been with man, and yet if spirits and angels are not with man, he cannot live a moment" (AC 1266).
     The fact that the angelic heaven had so far lost power called for its reordering, in the first instance, in order that its power as a mediate ruling agency from the Lord might be restored. This restoral of power although in a measure discretely different from the power of former times -was given progressively, as the Lord fought against and overcame the societies of the hells "in their order." For "there were angels with the Lord when He fought against the hells . . . to whom the Lord from His own power gave strength, and as it were power, to fight together with Him" (AC 1752). In this way they were given power over the hells (AC 1755). These were the angelic societies that He "summoned to Himself," and "changed . . . at His good pleasure," yet from whom He took nothing of good and truth, but only through their means.

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The truth, but dimly observable to human minds, is that the Lord, as long as He was combating the hells directly, derived actual strength of spirit through a higher rational awareness truth on the part of angel-minds which were with Him. We read, for example, of angels who were "adapted to the goods and truths" with the Lord in His childhood (AC 1705; cf. 1752). Yet that strength received originated in, and came forth from, His own Divine, through them. In reality, then, He was giving to His own Human through them, and thence returning "as it were power" to them from His Human so illustrated. "In this manner, He . . . reduced into order both heaven and hell, and this by successive steps, until He had fully glorified Himself" (AC 4075).
     During His former states, the Lord was assisted through the medium of heaven. As long as the hells approached His Human directly, the angels could continue to be of assistance. But when that point, that state, arrived wherein the hells could no longer approach Him directly, then the quiescent propria of the angels were, by His permission, laid open to influx from the hells, and thenceforth served as a medium, not of assistance, but of assault upon the Human.
     The heavens had evidently been ordered at this juncture by the Lord to the degree wherein they had regained their status as a medium of power over the hells. Yet this power must surely have failed again, and yet again, unless a still higher assurance were achieved, whereby the mediation and order of the heavens might be retained for all time to come. Previously, this power on the part of the heavens had depended upon the reception of influx by men on earth. This basis of power, therefore, must needs have been transferred from the human of men to the Human of the Lord, if it was to be established in permanence. Thus it was that the Lord took upon His own Divine a Human, so that He might, from His Divine resident in the Human, reduce all things into order; "not," we read, "as before, from His presence or abode in the men of the church; for these had wholly forsaken the truths and goods of the Word, in which the Lord had previously had His dwelling place with man. This was the chief reason for the Lord's coming into the world, also for making His Human Divine, for by this He put Himself into the power of holding all things of heaven and all things of hell in order to eternity" (AE 1087).
     In order to accomplish this, however, His Human must have risen above the position held by the angels. This involved a recession from them above and beyond the limit of their rational-whereupon their propria were stirred to "indignation." And they then thought and spoke "from evil." This simply followed out the general law pertaining to spiritual temptation: which is that temptation results in so far as the presence of the Lord is nearer than in proportion as man is in the affection of good and truth (AC 4299).

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The case here with the Lord was that His Divine approached more closely to His Human than in proportion as the angels who were with the Human were in the affection of good and truth; whereby the subtle refinements of evil and falsity with them were disturbed and brought forth, attaining to temporary power with them, and thus in their subsequent relationship to the Human of the Lord. In a word His continuing progression toward glorification brought them into a species of temptation; which temptation, when communicated back to Him through the maternal human, he sensed as His own, although He knew otherwise.
     In this, as in prior states-but with an intensity heretofore unendured-the Lord's Human was "left to itself" (AC 2025). For in these latter states, He could draw comfort through no other means than the perception of truth as it then existed in His Human rational; a perception high above that of the angels, yet fraught with such inmost pain of despair that its course cannot be imagined by the human mind. He was in "despair concerning the end and the event" (AC 1787); and this the more deeply as the end approached, wherefore the final temptation on the cross was "the most frightful of all" (AC 1752).
     As to the operation of the hells upon the Human "at last" through the heavens, we refer to Abrams discourse with the king of Sodom, after having defeated him in battle. In explanation of Abram's words, "I will not take ought that is thine," we read: "Abram represented the Lord, now victorious, and thus the things which were of celestial love, which He procured to Himself by the victories; and the king of Sodom represented evil and falsity, from which there was nothing in the Lord as a victor, or in celestial love. What is meant by these things in the internal sense cannot be made evident, unless it be known how the case is in the other life. With evil and infernal spirits there reigns the love of self and of the world. Hence they think that they are gods of the universe, and that they can do much. When they are vanquished, although they perceive that they can do nothing at all, there still remains the notion of power and dominion; and they think that they can contribute much to the Lord's power and dominion; and therefore, in order that they may reign together with the good spirits, they offer them their services. But as the things by which they think that they can effect anything are nothing but evil and falsity; and in the Lord, or in celestial love, there is nothing but good and truth, the king of Sodom, by whom such are represented, is here told in reply that there was nothing of the kind in the Lord, or that the Lord had no power from evil and falsity" (AC 1749).

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     The hells, now defeated as to their direct access to the Lord's Human, offered their services to Him, through, and in the form of, angelic perceptions of truth. Would He not accept these as sufficient? Surely there could be no higher power gained, as far as human salvation was concerned. And in their indignation at the Lord's recession from them, the angels accepted the offer of service from the evil spirits. That is, their minds, by the Lord's permission, were opened to influx from them. In their noncomprehension of the latter states of the Human, and their consequent "indignation," they provided a vehicle for this offer from the legions of evil, disguised under the highest rational appearances of angelic truth. Yet even this the Lord, in the "inmost" and "most frightful" temptations of all, refused. And thereby did He establish a power of salvatory potential that was above all appearance, thus one which did not depend for its maintenance upon the states of men, nor yet of angels. This latter condition became the Divine truth in the Lord's glorified Divine Human, which is above even angelic appearance, thus also above all temptation (AC 2814).
     Man never rises above angelic understanding and perception. And therefore, with man, influx through the heavens is ever an aid to his regeneration. With the Lord, this influx became a hindrance. That which aids man is the angels holding him in goods and truths by their own affections (AC 4249); whereas this very thing, in the latter states, was a deterrent to the Lord's progression. For while the angels holding of man in their own goods and truths is ever an uplifting factor, these same affections with them at length resided below the Lord's states, and therefore effected a withholding force upon Him-as it were a weight upon His effort to rise higher.
     It had been my former thought that the Lord's temptation by angels came primarily from their doubting that He could so rise-as though they yet retained affirmation to His further ascent. However, I have been able to find no reference to the angels doubting, even in an affirmative sense. Rather we are told of their "indignation," and their speaking "from evil." The temptation from them would seem to have involved a lack of affirmation, which was not from good, but from its opposite. If they doubted, they did so, not from fear for the sake of the race, but from resentment that the heavenly Human, the "Human Divine," had been superseded by the Divine Human. For prior to this, they had held the sovereignty (AC 6371). And in their indignation, they unwittingly, yet with certainty, ranged themselves against the glorification. They would fain have accepted the offer of evil spirits, whose hope was to "reign with them."
     When we speak of the Lord as having at last risen above angelic appearances, we do not infer a lower state on the part of the Divine than that of the angels-but of the assumed Human, in the measure that it received the Divine.

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For from His Divine, considered in itself, the Lord is said to have possessed all truth previous to instruction (AC 1469). From His childhood, He thought from intellectual truth (AC 1496); whereas "even the angels of the third heaven do not think from intellectual truth, but from the interior of the rational" (AC 1914). He but opened the vessels of the Human to receive this truth that was within Him from birth, "through instruction in knowledges from the Word" (AC 1469). In His earlier states, revelation came from Himself to Himself; that is, from His Divine to His Human (cf. AC 1785), but appearing at the time to the angels to be coming from them. When this was no longer the case-that is, when the angels could no longer minister to Him in this capacity as a means, they became instead a vehicle for an influx of evil of the most refined degree; evil of such subtlety that its presence "cannot possibly be noticed," and which therefore constituted the "inmost of all" temptation (AC 4295).
     We may say that, prior to full glorification, the Lord observed the things of the Mary heredity objectively; yet their effect upon Him, in states of temptation, was subjective; as, for instance, where we read that the Lord's first rational "lightly esteemed" intellectual truth (AC 1911). This is explained to mean that "the Lord did not lightly esteem intellectual truth . . . He perceived and saw that His new rational did so" (ibid.). This is mentioned here as introductory to yet another statement-one worthy of far more specific consideration than we here have time to offer. We read in AC 1904: "To think from what is Divine as from Himself is never possible to man, nor in man, but only in Him who was conceived of Jehovah." Add to this AC 2025, which states that "His Human was left to itself, in order that He might fight of Himself against all the hells." (See also AC 900: 4, in which we read that the Lord was "left in absolute freedom as to the Human;" and AC 4299, where the curious assertion is made that "He endured the most grievous temptations as if they were from the Divine.")
     Do not these statements vest, and at the same time reveal, the inner basis of the Lord's temptations, and their essential difference from those of man? For with man, there is the appearance that he thinks and lives from himself; whereas with the Lord, the appearance of self-life in the Human became reality: when yet, in temptation, His Divine life seemed only an apparent resident of His Human. He then thought from the Divine as from Himself. The Human was "left to itself." That is, there was an appearance as of separation between His thought and perception in the Human, and their Divine source, "when, in truth, there was no such separation. This underlay and entered into every temptation with Him the appearance of His very Divine self-life as though separate from His essential Human.

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Whereas the appearance of self-life with man gives him his sense of individuality, with the Lord it brought about the inmost turmoil of His despair-the appearance to His Human that the reality of Divine life within Him was only apparently so. In temptation, then, He thought from the Divine, but as though separate therefrom. The barrier of self-induced human heredity made that Divine thought and perception appear merely as from Himself. The difference-seemingly a thing of complete abstraction-yet involves, as I believe, the very crux of His temptation, and gives us to understand to some small extent the manner in which He who was God could yet be brought into combat.
     Now the question may here be raised as to how this bears with specific point upon the temptation through the heavens. In answer, I would say this: that the more closely the rational appearances of truth from angelic minds approached to the Divine within Himself, the more difficult was His task of reconciling the as-of-self of the angels with the Divine. This angelic as-of-self was as His own at the time. And within this angelic as-of-self, His inner Divine soul impelled the Human to view the totality of human degeneration. His realization in this regard became successively unlimited, until at last He perceived not only the extent and depth of human evil, but as well the relative obscurity and insufficiency even of the highest good with the angels. He plumbed the depths of human reaction against the Divine; a reaction that included not only the hells, but the heavens as well. The conflict He perceived in Himself, from the Divine, but as from the Human. He alone bore the burden of it; a burden so weighty, and of such utter conviction, that He who was God underwent the agony of apparent failure (See AC 1787, 1820, 7499, 2776, 5041, 8164, 1661). The appearance at the last was that His own creation, from greatests to leasts, and even including the angels of heaven, had repudiated Him and that it could not be otherwise.
     There remain many things yet to be said-much study yet to be concentrated-with regard to the Lord's temptations through the heavens. I believe that it is in and through this particular aspect of the subject that we will come to an increasing awareness of that which inmostly distinguishes His temptations from those of man. I would close by re-stating briefly the basic position to which the present study has led. That the Lord did not commence His public ministry until He had conquered the hells as a direct force of assault upon His Human.
     That it was this conquest, achieved at the time when He turned thirty years of age, that constituted the "fulness of remains" with Him.
     That thereby, and from thenceforth, the plane, or medium, of His temptations became the angelic heaven.

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     That it was through these latter temptations that power was added to the Divine, in its relation to both angels and men, that had not existed before.
     That thereby, at the last, He fully subjugated the hells: not only as to their direct assault through evils and falsities, but also as to their indirect approach, through the higher appearances of truth with the angelic heaven.
     That He achieved this, first by ordering of the heavens, and returning them to an essential measure of power over the hells; and at last, by transcending even angelic power of the highest degree in His own Human, thus securing for all time the continuance of essential order in the heavens and on earth.
STATUS OF THE WRITINGS 1958

STATUS OF THE WRITINGS       G. A. DE C. DE MOUBRAY       1958

     The quotation from the NEW-CHURCH MESSENGER on p. 27 of the January issue is of particular interest. I quote: "So what [Swedenborg] wrote was an explanation of the interior meaning within the letter and also the doctrine for the New Church." [Italics added] It is implied that he did two different things, and therefore that we cannot look upon the Writings as giving nothing but an explanation or unfolding of the interior sense of the Old and New Testaments. I venture to suggest that the lady who wrote these words perhaps unwittingly made a statement of considerable importance.
     There has been a widespread tendency in the New Church to look upon the Writings purely as the spiritual sense, or the unfolding of the spiritual sense, of "the Word"; Swedenborg's more doctrinal works being looked upon as rearrangements and developments in logical form of matter which he had written before in the course of expositions of the spiritual sense, excepting only works such as The Doctrine of the Lord, in which the propositions are abundantly supported by quotations from "the Word." This attitude has probably been based on TCR 779: "1 have not received anything pertaining to the doctrines of that church from any angel, but from the Lord alone while reading the Word . . . . While reading the Word" does not appear in the similar statements in De Verbo 29 and DP 135.
     There are, however, two different classes of subject matter in the Writings which show no signs of having been derived from Swedenborg's study of the internal sense of the Scriptures, namely information about the spiritual world and the discussion of such matters as the doctrines of influx and degrees.

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This is even indicated in some of the titles and sub-titles of Swedenborg's works: Arcana Coelestia, "Together with wonderful things seen in the world of spirits and in the heaven of angels"; Heaven and Hell "From Things Heard and Seen"; De Verbo "From Experience"; "Angelic Wisdom" concerning the Divine Love and Wisdom, concerning the Divine Providence, concerning Conjugial Love.
     It is possible to argue that all the information Swedenborg was enabled by the Lord to collect was merely a means to the end of enabling him to fathom the spiritual sense of passages in Scripture, and that the record of it was therefore a new revelation for the New Church in an altogether secondary sense. This is the view of the Writings which those, like myself, brought up in the Conference tradition have inherited from their forebears. AC 67, LJ 42, SD 200 and AE 594: 1 would lend themselves to this interpretation. But HH 1 refutes all this. It makes for those who would hold such a view staggering assertions. I quote: "From the meaning of these words of the Lord it is evident that at the end of the church . . . the Lord will open the internal meaning of the Word and that He will reveal arcana of heaven." The words in italics are not included in current translations, but they are clearly implied in the Latin "quod . . . et quod revelaturus arcana caeli." The Lord will thus do two distinct things; and there is no reason to rank the revelation of arcana of heaven as inferior to the opening of the internal meaning of the Word. Now, this revelation of the arcana of heaven is what is called an immediate revelation; and Swedenborg ends the paragraph with this statement: "Such immediate revelation is granted at this day because this is what is meant by the coming of the Lord." [Italics added]
     How many times have each of us read these words without realizing their staggering implication? We have based our view of the nature of the Writings on other passages which seemed to say that the Second Advent could mean nothing else but the uncovering of the interior sense of the Word, such as the following, from AR 820: "'And I saw heaven opened and behold a white horse,' signifies, the spiritual sense of the Word revealed by the Lord, and by it the interior meaning of the Word uncovered, which is the coming of the Lord." [Italics added]
     It is, however, characteristic of Swedenborg's style that he makes statements which, considered apart from each other, appear clear and unambiguous; which, confronted with each other, appear mutually exclusive; but which have to be understood as in some way complementary to each other. This is the case here. That this is so can be confirmed from Swedenborg having written on all copies of the Brief Exposition in the spiritual world "Hic liber est Adventus Domini . . . "; whereas this small work is almost entirely taken up with yet another category of subject matter, namely with exposing the "Disagreements between the Dogmas of the Present-day Church and those of the New Church."

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How has the Lord revealed Himself in the Brief Exposition? The answer is probably to be found in AE 36: 2: the coming of the Lord at that time is the revelation of Himself, and of the Divine truth which is from Him, in the Word, by means of the internal sense. The Lord reveals Himself only in the Word, and by means of the internal sense." [Italics added] In view of this passage the above mentioned analysis of disagreements must be looked upon as part of the Divine truth which has been revealed by the Lord. Incidentally, if these disagreements are Divine truth from the Lord revealed as part of His second advent, they must have eternal, and not merely temporary, significance.
     Be it noted that this passage only clears up our difficulties if we include the Writings in "the Word," and allow them to have an internal sense which need not, of course, be symbolical. If we accept these postulates, we conclude that the Lord revealed Himself-including His Divine Truth-throughout the Writings, including parts thereof which are not expositions of the internal sense of the Old and New Testaments. But this satisfactory solution for some members of the church will be found unsatisfactory by others: by those who are not prepared to agree that the Lord, and not Swedenborg, was the author of the Writings, and by the yet greater number who cannot see their way to agreeing that there is an internal sense of any sort therein.
     As to what Swedenborg wrote having an internal sense, we cannot altogether disregard SD 2270, to be quoted later, and, possibly, SD 218S. Let us return to the second class of subject matter in the Writings, including the doctrines of influx and of degrees, which show no signs of having been derived from Swedenborg's study of the internal sense of the Scriptures. I have made a very desultory study of the Divine Love and Wisdom and Divine Provide--which ought at some time to be pushed further-with the result that I find that most of the references are not to the Scriptures, but to earlier passages and volumes of the Writings, and that, if I look up those, I again do not find references to the Scriptures. These references to earlier passages in the Writings could be interpreted as references to passages in which the subject is treated more fully, or as to his authority for the statements, or thirdly, as authority and fuller treatment together. Moreover, in those cases in which there is a reference to a passage in Scripture, there is a tendency for the quotation to be invoked in support of a subsidiary point. Here are three examples. In DLW 4, John 5: 2 6, 11: 2 5 and 14: 6 are quoted to prove that the Lord is "life in Himself" or "life itself"; whereas the subject of the paragraph is that God alone is very love because He is very life.

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In DLW 111 we find: "That the Lord is present with all, He teaches in Matthew 28: 20; and that He makes abode with those who love Him, John 14: 2 1, " whereas the subject being discussed is: "The distance between the sun and between the angels in the spiritual world is an appearance according to the reception of the Divine love and the Divine wisdom by them." In DLW 233 he quotes Isaiah and the Apocalypse in support of the statement that the sun of the angelic heaven shone out with more eminent beam and splendor after the Lord's assumption of the Human than before. This, however, is stated to be a consequence of the fact that "before the assumption of the Human, the Divine influx into the natural degree was mediate through the angelic heavens, but after the assumption immediate from Himself," this latter statement not being supported by any reference to the Scriptures.

     The doctrine of influx is developed at considerable length in volume 8 of the (12-volume) Arcana and in AE 1092-1100 and 1173-1179. There are only six references to the Scriptures in the course of all this. On the other hand, there are a few statements starting thus: "I was told by the angels that . . ." (e.g. AC 6493); and many statements in which Swedenborg bases his knowledge on experience, usually accompanied by a statement such as: "This it has been given me to know from much experience" (e.g. AC 6478). Here is an example from AE 1092: 2: "It has been made so evident to me from an experience of many years that there is an extension of all the thoughts of man into the societies of the spiritual world, and that there can be no thought apart from such extension, that I can declare the fact with perfect confidence."
     The doctrine of degrees is dealt with systematically in DLW, especially in Part 3, nos. 173-280. There is only one direct reference to Scripture in this Part, namely in no. 233, which we have already considered, and one indirect, through a reference to SS 114-118. This doctrine of degrees occupies a somewhat unique position, for it forms an indispensable substratum to the whole of New Church theology and philosophy. Moreover, Swedenborg was led to begin to develop this doctrine before his illumination, indeed as early as in the Principia; an extraordinary fact in view of the philosophical atmosphere of the time, or one might say, of any time since philosophy began.
     These considerations support my earlier suggestion that the second coming of the Lord was the revelation of Himself and of the Divine truth which is from Him in the Word-including the Writings as a part of the Word-and regardless of whether the subject matter has any reference to the letter of Scripture.
     All the difficulties are not yet disposed of, namely, the statements in De Verbo 29, DP 135 and TCR 779.

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De Verbo 29 reads: "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." It is, however, abundantly clear to every serious student of the Writings that Swedenborg did not receive any instruction literally from the mouth of the Lord. The statement has to be understood metaphorically, and this must be done in the light of other statements. The same qualification may apply elsewhere. DP 135 reads thus: "no spirit has dared, nor has any angel wished, to tell me anything, still less to instruct me, about what is in the Word, or about any matter of doctrine from the Word. I have been taught by the Lord alone. . . ." Now, there are numbers of instances in which Swedenborg obtained his information from angels. Consider these two examples: "I have talked with good spirits [presumably angels of the first heaven] concerning the Divine Providence, and man's own proper prudence, and they instructed me on the subject by a representative . . . " (AC 6485). [Italics added] And "that this is so, the angels, through their spiritual ideas, which are apart from space, declare thus. They say that there is one only substance from which all things are, and that the sun of the spiritual world is that substance; . . ." (DLW 300). The most obvious explanation would be to maintain that the Writings contain different categories of truth, the higher category being concerned strictly with Scripture and with doctrine taken therefrom, and being communicated to Swedenborg solely by the Lord, and a lower category of extra-biblical truth conveyed to him by angels or learned by him from experience. But SD 5622, De Verbo 14 and SS 90, concerning the spiritual sense of Psalm 32: 2, as read from the Hebrew, told him by celestial angels, invalidate this distinction. And we have already found ourselves forced by HH I to abandon this two-category theory. We have to fall back on what we can learn from DP 172, SD 1647 and AE 1183. However, before considering this, let us look at TCR 779.
     That number seems to confirm the two-category theory: "From the first day of my call I have not learned anything pertaining to the doctrines of that church from any angel [as a source], but from the Lord alone [as agent] while reading the Word"-"quod a primo illius vocationis die, non quicquam, quod Ecclesiae illius Doctrinas attinet, ex alique Angelo, sed a Solo Domino, dum legi Verbum, acceperim." In other words, the Lord taught him immediately: the things he learned did not come to him from angels as their source, and this happened while he was reading the Word. This takes us straight to DLW 150 and DP 172, especially DP 172: 6, wherein the themes are developed that, although enlightenment is by the mediation of spirits and angels, it is in fact by the Lord alone [a Solo Domino]; that to be taught from the Word is to be taught by the Lord, Himself; and that the fact that this is done mediately in various ways does not destroy its immediate nature.

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By the help of these passages we can gain an interesting glimpse of the nature of an internal sense which is not symbolic-not of the true internal sense, for that is beyond our reach while our consciousness is active on so low a plane as it is while the mind is still shackled with a material body, but, vide AE 1061, the natural sense from the spiritual. In the natural sense these passages appear to be pretty good nonsense.
     In our attempts to understand them we are, in fact, groping towards the internal sense. The internal sense would seem to be that angels, spirits, parents, preaching and books can only present things to lower levels of the mind, but that the active work of teaching can be done only by the Lord Himself, acting through higher levels of the mind onto the ground prepared for Him. We can presume that the same general process took place in the course of the special revelation given through Swedenborg, with the modification dependent on a special revelation. From AE 1183: 2 it would seem that Swedenborg was granted a special illumination which enabled him, when looking down on lower levels of his mind, and on the light shining into them from heaven, to distinguish between what had its origin in the angels and what had its origin in the Lord Himself, and that he wrote only the latter.
     Three bits of evidence can take us yet further. No doubt in common with the majority of members of the New Church, I have till recently thought of Swedenborg's enlightenment as being effective only in the process of learning. But here is evidence of a special influx during the process of writing: "I have also experienced when writing this day, that an angel directed those things that I wrote, and indeed in such a way that I could perceive that there was not even the slightest thing which was not under the auspices and direction of God Messiah" (SD 446). He wrote this on January 5, 1748, so what he had been writing was either the Index Biblicus or Arcana Vol. I.
     SD 2270 records the experience of certain spirits who were raised up into heaven. "They especially observed what is the inspiration of those things that are written in the Word of the Lord, for now it appeared to them how [it took place], and what faculty flowed into those things which were written by me, indeed, not only into the sense, but even into the single words and ideas of words, indeed it seemed to them as if certain held my hand, and wrote, deeming that they were those who wrote. This was also granted me to perceive by a spiritual idea, indeed, as it were to feel beforehand what was in the singularissima of every little letter which was written: hence it is, as in clear light, that the Word of the Lord is inspired as to every letter." Strange language for those who would believe that Swedenborg was illumined only while learning, but not while writing.

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What he was then writing was either an earlier entry on the same day in the Spiritual Diary or Arcana, Vol. I.
     Finally we have this testimony by Carl C. Gj?rwell, the Royal Librarian in Stockholm, on the afternoon of August 28, 1764, soon after calling on Swedenborg: "About all this he spoke with a perfect conviction, laying particular stress on these words: 'All this I see and know without becoming the subject of any vision, and without being a fanatic; but when I am alone, my soul is as it were out of the body, and in the other world; in all respects I am in a visible manner there, as I am here. But when I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration; for otherwise it would be my own; but now I know for certain, that what I write is the living truth of God'" (apparently Gjorwell's emphasis). Documents, Vol. 2, Part I, pp. 404 and 405. This is a passage much to ponder over.
     All our difficulties except one appear now to have been resolved. But the remaining one is indeed a difficulty--due to the four final words of TCR 779, "dum legi Verbum, acceperim." This passage seems to say that Swedenborg learned nothing relating to the doctrines of the New Church from the Lord, he accepted nothing into his intellectual system, except when reading the Word. Can we take this altogether literally? If we must do so, we are driven to an extreme two-category view of the Writings. Can we accept that in view of the preceding arguments? My suggestion is that Swedenborg's states of inspiration were initiated by reading the Old or the New Testament, and that the conjunction with the Lord through heaven carried on, in his words to Gjorwell, "when I think of what I am to write, and while I am in the act of writing" whether or not what he wrote had any relation to what he had just read.
TEMPTATION AND REGENERATION 1958

TEMPTATION AND REGENERATION              1958

     "Without temptation no one is regenerated, and many temptations follow on, one after another. The reason is that regeneration takes place to the end that the life of the old man may die, and the new heavenly life be insinuated, which shows that there must needs be a fight; for the life of the old man resists, and is not willing to be extinguished, and the life of the new man cannot enter except where the life of the old man has been extinguished. Hence it is evident that there is a fight on both sides, and that this is a fight for life" (AC 8403: 2).

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     (The first in a series of ten articles.)

     1. The Lord's Prayer

     Introduction

     The Lord's Prayer is composed of six distinct and complete petitions. They are distinguished as follows: Our Father who art in the heavens, hallowed be Thy name-Thy kingdom come-Thy will be done, as in heaven so upon the earth-Give us this day our daily bread-And forgive us our debts, as we also forgive our debtors-And lead us not into temptation, but deliver us from evil. Then follows the ascription, concerning which there has been some dispute among scholars: For Thine is the kingdom, and the power, and the glory, for ever. Amen.
     In regard to this ascription, we observe that it is omitted in one of the two Gospels (Luke 11) in which the prayer occurs, and retained in the other (Matthew 6); and that there are those who believe it was not contained in the original manuscripts. Two things, however, are to be noted. First, being true and full of meaning and power, it could scarcely have been admitted into the body of the Word except as an act of Providence. Second, the Writings have adopted it as an integral part of the prayer (see AE 48: 3 et al.). Therefore there can be no doubt that it is of the Lord's will that the prayer in its entirety, such as we are accustomed to saying it, should be for use in the New Church. And that it looks to the New Church, and will come into its own there, is taught as follows: "The whole of the Lord's Prayer, from beginning to end, has respect to this time; that is, to the time when God the Father will be worshipped in the human form. This appears when this prayer is rightly explained" (Inv. 37). Nor is there any doubt that the angels use it in the form adopted by the Writings, for we are told that "the Lord's Prayer is daily read in heaven, as it is by men on earth" (AR 839).
     On examination a striking parallel is discovered between the prayer and the creation week. The conclusion seems quite pressing: that the Lord's Prayer is designed as a spiritually creative prayer; thus, that the truths contained in it in their order are in a summary the truths that will create "the new heaven and the new earth," that is to say, the Lord's kingdom in His second advent.

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We read that "at this day the Lord is establishing a New Church . . . and that thus will be fulfilled all that is contained in the Lord's Prayer from beginning to end" (AR 839).
     In the following articles an endeavor will be made to show how the six petitions answer to the six days of creation, and how the closing ascription as it were described the new sabbath day.

     "After this Manner therefore Pray Ye"

     The Lord's Prayer was taught from the Lord's own mouth in His Sermon on the Mount. It has been called the "Perfect Prayer"; and we know that it contains all truths concerning man's relation to the Lord and concerning his relation to his neighbor, thus that it is a summary of the entire Word. As such it communicates with heaven in a peculiar way. It ought, therefore, to be said daily; but not as a vain repetition, but in a holy manner and with deep reflection.
     In order to assist in such reflection we shall deal with this prayer seriatim in some detail in the course of the next few months; for the more our thoughts are opened up toward heaven, the more will they be able to receive of the power of truth and good stored up in the prayer, and the closer will be the conjunction with heaven. Not that knowledges alone open up our thoughts to heaven, for knowledges, however sublime, may be sterile. But thoughts that strive towards heaven must be based on knowledges from the Word; and the more full and accurate the knowledges, the freer the thoughts. In this article we enter the forecourt of this holy prayer by considering its general nature, and also the general nature and use of any prayer that is derived from the Perfect Prayer. In this it ought to be kept in mind that there is no true prayer that is not so derived; for if we pray in a spirit or from ideas that are extraneous to the Lord's Prayer, then our prayer is not true, nor does it reach the ear of the Lord or communicate with heaven.
     There is, of course, the kind of prayer that springs from the love of self and the love of the world. It is denounced in the words of Isaiah: "When ye spread forth your hands, I will hide Mine eyes from you: yea, when ye multiply prayer, I will not hear: your hands are full of blood" (1: 15); and the Lord Himself gives warning against it in introducing His own prayer, saying: "When thou prayest, thou shalt not be as the hypocrites . . . nor use vain repetitions, as the heathen do" (Matthew 6: 5, 7). Such a prayer, arising as it does from the proprium, can have nothing spiritual or celestial in it, no matter what the words are like; for it is not the words as such that are heard in heaven, but the ideas and affections which the man adjoins to his words.

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This obviously applies also to the words of the Lord's Prayer itself, for false ideas and selfish motives may be read into these words as into any other words. On the other hand, all the truths of Revelation stand guard against such abuse; and they sustain man in his endeavor to pray in the spirit of the Word, that is, in the name of the Lord.
     The way the Lord's Prayer, spoken in its own spirit, communicates with heaven, also the immensity of its contents, is illustrated through Swedenborg's experience when saying that prayer morning and evening, as related in the Arcana Coelestia: "The ideas of my thought were then constantly opened towards heaven, and innumerable things flowed in, so that I clearly observed that the ideas of thought received from the contents of the prayer were made full from heaven. And such things were poured in, too, as cannot be uttered, and such also as I cannot comprehend; I was sensible only of the general affection thence resulting. And it is wonderful that the things that flowed in were varied every day. From this it was given me to know that there are more things in the contents of that prayer than the universal heaven has capacity to comprehend; and that to man there are more things in it in proportion as his thought is more opened towards heaven; and on the other hand, that there are fewer things in it in proportion as his thought is more closed" (AC 6619).
     Such being the case, it is clear that the Lord's Prayer is enriched with man in proportion as the spiritual sense of the Word is known to him and understood, for it is the ideas and affections from the spiritual sense of the entire Word that flow into the words of the Lord's Prayer and are there contained as in a summary. Therefore, in like manner, it is further clear that that prayer is particularly for the Lord's New Christian Church, to which the spiritual sense has been revealed. Hence we read: "The whole of the Lord's Prayer, from beginning to end, has respect to this time; that is, to the time when God the Father will be worshipped in the human form. This appears when this prayer is rightly explained" (Inv. 37). To worship the Father in the human form is to see and adore the Lord in the spiritual sense of His Word, for that sense treats of nothing but the Lord and his kingdom, and the Divine Human is the all in all in that sense. Thus the Divine Human is also the all in all in the Lord's Prayer, and it is absolutely essential to turn to the Lord alone in His Human when saying that prayer. The angels, too, say it daily (AR 839), and they know of no other Father than the Lord in His Human. Such was their own testimony when speaking to certain spirits, as we read: "We in heaven use that prayer daily, as men upon earth do, and we do not then think of God the Father, because He is invisible, but we think of Him in His Divine Human, because in this He is visible; and in this He is called Christ by you, but Lord by us, and thus the Lord is our Father in heaven" (ibid.).

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This is the universal idea that must govern all our thoughts when we say the Lord's Prayer, for, as we are also taught: "Those things which precede must govern in those that follow, and so in a series. This is evident from everything that the Lord spake; and especially from His prayer, which is called the Lord's Prayer. In this prayer all things follow in such a series that they constitute as it were a column increasing from the highest part to the lowest, in the interiors of which are the things which precede in the series. What is first therein is inmost, and what succeeds in order adds itself successively to the inmost, and thus it increases. What is inmost governs universally in those things which are round about it, that is, in each and all things; for from this is that which is essential to the existence of all things" (AC 8864: 4).
     So understood and prayed, that most holy prayer will constantly unfold new spiritual riches, and this day by day and for ever; for it will never from one time to another awaken identical affections or reflections, but will be constantly varied and yet ever true; for out of its spiritual content, which is infinite, things agreeing with our shifting states will ever flow as a stream of living waters from the throne of our God.
     But if not, that is, if the Divine Human, the Lord as He stands forth revealed, is not in the very center of our thought when praying, then the Lord's Prayer will simply cease to be the Lord's Prayer to us.; for every petition contained therein, and every facet of a petition that may be discernible to us, will then yield extraneous ideas, such as are not from the Lord and not in the stream of His Providence, and thus have nothing to do with man's co-operation with His Lord and his conjunction with Him. Take, for instance, the words, "deliver us from evil." If they are addressed to an invisible God, a God concerning whom we have no distinct ideas, and whose ways are all mysterious to us, then we cannot but think that evil may be removed from us without our doing, by the mere touch of the magic Divine wand. Probably the notion is that evil is all outside of us, and is that which may cause us harm or disturb our peace. Perhaps the truth concerning ourselves is felt to be the most evil of all, and we hope to persuade the omnipotent God to keep it away from us. And if, perchance, we know from religion that we have evil within us, then, still turning to an invisible God, we cannot but think that our evil will be removed from us in an invisible way, as for instance by the immediate grace of the Father because of the merit of the Son. But very different is the petition if the Lord Himself is our Father, to whom we pray: deliver us from evil. For we will then remember what the Lord taught concerning repentance, and pray that He will give us strength and courage to obey what He has commanded.
     All this involves a universal principle of truth relating to prayer. Prayer must be not only to the Lord but also from the Lord.

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     This is at first sight astonishing, for it appears as if we had no real part in our prayer, but that it is merely poured into us, and then drawn out of us in unchanged form as it returns to its source. Yet that is not so. For our prayer takes on a form according to our state; that is, the ideas and affections which enter into our prayer form it. We take from the storehouse of truths and goods in the spiritual sense of the Word-and thus our prayer is from the Lord; but the truths and goods do not enter in of their own volition or from their own dictate-we would be suffocated if they did-but they are taken into our minds only according to our own selection and reception. Nevertheless, the truth stands, that unless our prayer is formed from the truths and goods in the Word, thus unless it is from the Lord, it cannot be a true prayer. Also, it is obvious that there are only two theoretical sources of prayer: the Lord, or hell; for we know that we have no life in ourselves, but can only respond, each in his own individual way, to what flows in. And our prayer must not be from hell.
     If, then, true prayer is from the Lord, another truth is manifest, namely that "prayer, regarded in itself, is talking with God" (AC 2535). This follows from the consideration that the Lord flows in, and that the man reacts by his selection and reception. There is, therefore, real reciprocity in prayer. Talking with someone is a two-sided thing. There are thoughts with the man and responses from the Lord; true ideas and blessings from the Lord and responses with the man. It is in prayer that the words in the prophecy of Isaiah have their most immediate fulfilment: "Come now, and let us reason together, saith the Lord" (1: 18). Hence, in true prayer the Divine answer is not delayed to some future day, nor is the hope of fulfilment veiled in mystery, but the response from the Lord is instantaneous. True, the Divine reply is also and in a sense "delayed," for the good effects of what is received from the Lord continue, and are constantly renewed as they combine with new blessings which flow in as man's state changes and develops. It is true, likewise, that the full content of the Lord's answer is veiled in the secrets of the Divine wisdom, and that more of the saving operations of Providence are done beyond our reach than within it. Yet the fact stands that the hearing of prayer has nothing to do with time; also, that there is no Divine operation, however deeply hidden away in the inmost recesses of the human mind, that is carried out independently of man's co-operation and choice.
     Therefore we are taught that "to pray, in the internal sense, signifies to be revealed" (AC 2535). It signifies this, because true prayer is revelation-is reception and selection of truths and goods from the Lord. In true prayer there is "some internal view of the matters of the prayer, to which there corresponds something like an influx into the perception or thought of the mind, so that there is a certain opening of the man's interiors towards God; but this with a difference according to the man's state, and according to the essence of the subjects of the prayer.

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If it is from love and faith, and if it is only celestial and spiritual things, concerning which and for which he prays, there then comes forth in the prayer a something like revelation, which is manifested in the affection of him who is praying, as to hope, comfort, or a certain internal joy" (ibid.). [Italics added]
     These things are true of all prayers that are from the Lord, whether spoken in words of our choice or in the words of the Perfect Prayer. The latter prayer contains within it all celestial and spiritual things that may ever be received by man or angel. That is not so when our own finite and impure thoughts select the words. Nevertheless, if we pray from the Word, then some of the celestial and spiritual things contained in the Lord's Prayer will be present also within the words of our own choice; for what inmostly matters is only whether our thoughts and affections do spring from the Word or not.
     This, then, is what is meant by praying in "the name of the Lord." This also is asking in prayer, "believing"; and it is further what is meant by the Lord in His farewell words to His disciples: "If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you" (John 15: 7).
AS-OF-SELF 1958

AS-OF-SELF              1958

     "Who cannot see that every man has freedom to think about God, or not to think about him, consequently that every man has the same freedom in spiritual things as he has in civil and moral things. The Lord gives this freedom continually to all; wherefore man becomes guilty or not guilty as he thinks. Man is man by virtue of this power, whereas a beast is a beast in consequence of its not possessing such a power; so that man is capable of reforming and regenerating himself as of himself, provided he only acknowledge in his heart that his ability is from the Lord. Every man who does the work of repentance is reformed and regenerated. Both must be done by man as of himself, but this as of himself is also from the Lord, because the Lord gives both the power to will and do, and never takes it away from anyone. It is true that man cannot contribute anything thereto; nevertheless he is not created a statue, but a man, to do the work of repentance from the Lord as if of himself. In this alone consists the reciprocality of love and faith, and of conjunction thereby, which the Lord wills to be done by man" (BE 69).

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SEEING FROM CORRESPONDENCE 1958

SEEING FROM CORRESPONDENCE       Rev. DAVID R. SIMONS       1958

     The human mind was created to see God. It is an instrument capable of sensing life itself, of seeing truth and perceiving love with ever greater clarity and fulness. The sight of truth and the perception of love can increase to eternity. And these do increase when man allows the Lord to lead him forth abroad to look heavenward, to see the numberless truths of His infinite wisdom. It is because the human mind can be elevated above the world of external sensations-above measurable light and sound and substance-to the world of spiritual ideas and spiritual affections that it can see and be conjoined with God and thus live forever.
     If man will but learn and follow the teachings of Divine revelation, if he will look toward heaven, the Lord will show him the truth and lead him to life eternal. In the Heavenly Doctrine of the New Jerusalem the Lord literally "leads man forth abroad." In the theological writings of Emanuel Swedenborg He reveals the things of heaven before the rational mind. The way has now been opened for mankind to see all things in the light of a spiritual faith. For now that the inner truth about the Word and about the world of nature has been unfolded, men may think even as the angels. Mankind need no longer wonder what forces operate behind the scenes to hold the world in its order and its beauty. The inner driving forces of the universe, its purpose and the modes by which these forces act, are now disclosed, so that the human spirit, shackled to its native materialistic ideas of the world, may be set free, may be led forth abroad to look towards heaven.
     The Writings reveal that the Lord created the natural world for the sake of the spiritual; that He, as the infinite giver, has fashioned nature for the sake of uses; that is, for the sake of human beings, who, in freedom, can receive and return His love to all eternity. When man knows this, when he is conscious of the truth that the external world was created for the sake of the internal or spiritual world, then for the first time he can see nature in a different light. He can see in all the objects which surround him the purpose, the wisdom and will of the Creator, so that nature becomes for him the bottom rung of a ladder reaching to the world above nature-the world of spiritual ideas and spiritual affections, the world of human truth and human good which has its source in the Divinely Human God.

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When we know that the natural world, like the natural body, is the product of a spiritual soul-is caused by spiritual forces which form and fashion the things of nature to correspond to themselves-then our minds can be "led forth abroad." We can look at the natural from the spiritual. From the eye of spiritual truth we can see within and behind the objects of our environment to the realities of heaven. This is spiritual sight, of which we read: "Whenever a man sees anything with his eyes, and sees the things that he looks upon as if he saw them not, but from them sees or thinks of the things which are of the church or of heaven, then his interior sight or that of his spirit or soul is 'led forth abroad'" (AC 1006).
     For what is the eye but an organ of the soul and mind? What is the eye but a window whereby the mind may gather in sensations from the world for its own use? The Writings tell us: "The eye itself is properly nothing but the sight of the spirit 'led forth abroad,' and this especially to the end that it may see internal things from external; that is, that [the mind] may from the objects in the world, reflect continually upon those objects which are in the other life; for this is the life for the sake of which I man] lives in the world" (AC 1806).
     Herein lies the fundamental difference between animals and men. An animal sees, remembers, and reacts in a natural manner to what it sees. But man alone can be "led forth abroad." The human mind alone can be elevated to see qualities of human wisdom and human affection in its environment. Man alone can see God! "Such was the sight of the most ancients, and such is the sight of the angels" (AC 1806).
     The most ancient people on our earth saw in everything of nature something spiritual and heavenly. Their minds were so ordered and enlightened by the Lord that the natural world reflected throughout the qualities of heaven. The men of the Most Ancient Church were in a spiritual paradise, a true Garden of Eden. "The objects of the external senses . . . were nothing to them - nor had they any delight in them, but only in what they signified and represented; and therefore when they looked at earthly objects, they did not think about them at all, but only about the things which they signified and represented, which were most delightful to them; for they were such things as are in heaven, from which they see the Lord Himself" (AC 1122). When such men died, they but passed from one paradise to another. For the angels live in an environment, the surface of which appears "precisely" like the one which surrounds men on earth. In heaven there are lands, waters and open skies; there are fields and gardens, trees, shrubs and flowers. Yet these things are wholly spiritual. They are the direct product of spiritual forces, the same forces which order and pattern the things of nature.

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Nevertheless, although all these things are "precisely" like their counterparts on earth, and although, as the angels told Swedenborg, "Such things and numberless others, still more perfect, are set forth before their eyes by the Lord . . . still, these things are more pleasing to their minds than to their eyes, because in every one of them they see a correspondence and through correspondences what is Divine" (HH 186).
     Correspondence is the relation between what is internal and what is external. The face corresponds to the mind; consequently, the joy of the mind, which is internal, is reflected in the face, which is external. The joy of the spirit is reflected in the corresponding form of the face. The Writings reveal that in heaven "all things both inside and outside of [the angels] correspond to the interior things which they have from the Lord, [Their homes] in general corresponding to their good. The particular things inside of the house to the various things of which their good is composed. The things outside to truths derived from good and also to their perceptions and knowledges. [All these spiritual qualities] are what the angels perceive when they behold what is around them and thus their minds are more delighted and moved by them than their eyes" (HH 186).

     Throughout the ages men have looked to nature in their search for God. Originally, when their minds were in order, the Lord could lead men through nature to a complete vision of Himself. By direct revelations to the individual man the Lord unfolded His qualities before him: Thus nature was the very Word of God for the men of the Most Ancient Church. But when men became external, when they fell away from the order into which they were created, the Word could no longer be given from within, but had to be given through successive written revelations from without. The direct approach to the things of heaven through enlightenment and perception was no longer possible. The spontaneous perceptive view of spiritual things in natural things ceased, and men had to be "led forth abroad" in a new way.
     Yet men never gave up the search. Ever since most ancient times men have striven to enter the mysteries of faith through concentration on the things of nature. And they have sought to unlock the secrets of life by scientific methods. By silent contemplation of mighty mountains, thundering winds and waves, the solitude of night, and the vastness of the starry heavens, men have sought to get into harmony with nature herself and in tune with nature's God. The huge, the spectacular, the unexplainable, the miraculous-these wonders of nature have ever inspired awe and a sense of man's own insignificance; and such thoughts have, all too often, been mistaken for a true belief in the Almighty God. Yet such meditation from the senses can bring no genuine spiritual light.

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The worship of the invisible God of nature is spiritually useless. The teaching is that "faith in an invisible God is actually blind, since the human mind fails to see it's God . . . consequently it seeks God in the universe; and when it does not find Him there, it believes the nature of the universe to be God. This is the origin of the prevailing naturalism of the day" (TCR 339). To try to learn about God from any other source than the Divine Word is to enter the sheepfold by the way of the "thief and the robber" (John 10: 1). "That which is born of the flesh is flesh and that which is born of the spirit is spirit" (John 3: 6).
     The human mind is all too easily intoxicated and led astray by its own discoveries. The immensity of space, the pent up powers of nature; these things, far from opening the mind to spiritual truth, have led it to deny God and to confirm its own materialism. Nature and the theology which man devises from nature can only lead to error and falsity. "From natural theology man can discover nothing at all about the Divine, heaven or hell, or the life after death, or about faith, unless he has previously known these things from Revelation. For that which a man knows can be confirmed. . . . Wherefore, they who have faith from Revelation can confirm [this faith] . . . by things in nature. . . . But they who do not believe in the Word . . . [and] who imagine that natural theology will illuminate the mind and will cause it to believe . . . [are] much deceived" (SD 4758).
     How the unenlightened natural mind thinks is clearly exposed in the Writings. The "worldly and corporeal man says in his heart, 'If I am not instructed concerning faith . . . by means of the things of sense, so that I may see, or by means of science, so that I may understand, I will not believe'; and he confirms himself in this by the consideration that natural things cannot be contrary to spiritual. Thus he desires to be instructed from things of sense about things that are celestial and Divine; which is as impossible as it is for a camel to go through the eye of a needle. For the more he desires to grow wise by this means, the more he blinds himself, till at length he believes nothing, not even that there is anything spiritual. . . . But he who would be wise from the Lord and not from the world says in his heart, 'The Lord must be believed, that is, the things which the Lord has spoken in the Word, because they are truths . . . [and] he confirms himself by things of reason, of knowledge, of the senses, and of the things of nature and those things that are not confirmatory he casts aside" (AC 128, 129). "The angels said [that] . . . no one from natural-theology can enter into spiritual theology, but everyone from spiritual theology can enter into natural theology [and this] because the latter entrance is [according to] Divine order" (Verbo vi: 4). It is only when the Lord in His Word is permitted to lead man "forth abroad"; it is only when the Lord Himself teaches us to look heavenward, that we can be shown the stars of spiritual truth "without number."

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     New Church men, from the Heavenly Doctrine can learn to think from correspondences. We can learn to see external things from internal. From spiritual truth we are permitted to see above and beyond the confines of our natural surroundings to the things of heaven. And such sight need not be labored, artificial or out of keeping with our habits in other walks of life. Like any new way of thinking, any new outlook, such thought may be acquired by patient effort and application of what we know to life. The truth is that what we know, and particularly what we love, cannot but color our sight. For our loves direct our eyes. That which delights and satisfies we spontaneously look for, and even superimpose on our environment; so that in the natural world, as in the spiritual. we are in a sense surrounded with symbols which are in harmony with our inner selves. When we learn the truth, and especially when we come to love it, then, like the ancients whose love of heaven transformed the world of nature into a spiritual paradise, we, too, will come to see the Lord and His kingdom in the things of the world around us.
     Our thinking must begin with the symbols of nature. "Man always has a natural idea [even] about all heavenly things..[Indeed] without some [such] idea there is no comprehension, no memory, yea, no faith in anything whatever . . wherefore, if such thing as belong to faith confirmed by natural truths . . . faith is strengthened" (SD 4758). For our "human minds are so constituted that they better acknowledge spiritual things [from natural] . . . . For no one can have any idea of purely spiritual things save by the things in the world. . . . For the Lord, who is truth itself, leads and inflows, and thus . . . illuminates the mind by confirmations" (SD 2301).
     The spiritual truths of the Heavenly Doctrine are the Lord Jesus Christ with us, leading us "forth abroad." They are the Lord in His second coming providing a spiritual faith-truths without number-on which the life of heaven may be founded. All who hear His voice, all who open their minds to His truth, are privileged to see even the things of this world in a new light, so that in the dawning of a new day the arising of all things from the Lord and the progression into the day of wisdom will be seen; so that in trees and flowers, the variety and beauty of human states of intelligence and affection will stand forth; so that the starry heavens, and the vast immensity of the universe will proclaim to our minds the immeasurable and infinite power of the Lord: power to enlighten our minds with His truth; power to save us from our own evils; and power to elevate us into conjunction with Himself, so that we may inherit His kingdom in the heavens forever.

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IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     The Swedish monthly called NYA KYRKANS TIDNING (New Church Tidings), the first issue of which was published in 1876, has passed through many phases. It has been published by the Nykyrkliga Bokforlaget (New Church Book Room), an annex of the independent society, Nya Kyrkans Bekarmare (Confessors of the New Church). In recent years it was edited by Mr. F. G. Lindh and later by Mr. Erik Hjerpe who is now succeeded by Tora Hjerpe, presumably the latter's widow. Its tone was once very hostile to the General Church and its doctrinal positions, and it followed the policies of the Convention and the Conference. This year Mr. Olle Hjern, who recently spent a year studying under the Rev. Theodore Pitcairn, was elected president and librarian of the Book Room; and the magazine, now of eight pages, has since been devoted mainly to translations of articles by the Rev. Theodore Pitcairn and the Rev. Philip N. Odhner, as well as to a serial by the late Rev. Albert Bjorck.
     H. L. 0.

     From an interview with the Rev. William F. Wunsch, published in the Washington Post, we learn that the General Convention has again been rebuffed by the National Council of Churches. The interview states: "The Council's membership committee advised the Church of the New Jerusalem (the official name) not to apply for membership now. The observation was made that Swedenborgians put too much emphasis on Christ." Mr. Wunsch apparently thought this a little strange, coming from the National Council of Churches of Christ in America. However, it is not really so strange. The National Council of Churches represents a considerable segment of the consummated church, the faith of which, the Writings insist, cannot be together with that of the New Church; and in liberal Protestant circles today a Christian is not necessarily one who accepts the Divinity of Christ, but may simply be a person who values and holds to the ethical teachings of Christ. What gives us pause is the statement attributed to Mr. Wunsch: "Swedenborg goes on with the great Christian convictions: the Christ, the Bible, the Christian hope of immortality, and he makes much more of each of them." Here the language of accommodation may be misleading. The Writings do not make more: they make new.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     In the March readings from the Old Testament Word the Psalms of David are concluded and we are introduced to Isaiah, the first of the four major prophets. Psalms 120-131 form the major part of a group which are called "Songs of Degrees"-of "Goings-up," of "Ascents," or "Steps." What is meant by this is obscure; and biblical scholars have supposed that these sacred songs were sung either by the Jewish exiles returning from Babylon or the Jewish pilgrims going up to Jerusalem for the annual feasts, or else that they are so styled because their sense is progressive. The summaries of the internal sense given in the Writings do not seem to throw any light on the question, which would appear to be one for future study.
     The dominant subjects in the spiritual sense are, in that order, a new church in place of the former, the glorification of the Lord's Human, and celebration and worship of the Lord. But the themes of redemption, the rejection of the Lord by the church, and the consequent rejection of the church, occur only a little less frequently; and there is considerable reference to the Lord's temptations and humiliation. His victory over the hells emerges; and His advent and severe temptations, the successive vastation of the church, and the last judgment, are introduced briefly.
     One psalm, the 137th, must have been written during or after the Babylonian Captivity. Psalm 132 is Messianic, and the 139th Psalm is a moving description of the Lord's omniscience and omnipresence. But the predominant note toward the end is that of thanksgiving; and in the last five songs, the "Hallelujah Psalms," the Psalter closes in a grand paean.
     Isaiah introduces us to the third style of the Word, the prophetical, which is said in the Writings to be from that of the Most Ancient Church, but not continuous and scarcely intelligible except in the internal sense, wherein are the greatest arcana which follow in a beautiful connected order. This style is said to have been provided in order to prevent profanation-a vital need in the decadent period during which it was used; but it is noted that its very peculiarity makes it easier, in a more enlightened age, to believe in the presence of an internal sense in the prophetical writings than in the other books of scripture. The prophetical style was produced by a particular kind of inspiration, on which some comment will be made next month.

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OF PAIN AND PLEASURE 1958

OF PAIN AND PLEASURE       Editor       1958


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.
Business Manager          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     At an early stage Christian theology was pervaded by the ideas that matter is evil, the body corrupt, and pleasure sinful. Ever since then, some men have tried to assess the quality of their actions by the pain or pleasure which accompanied them. Useful and unselfish actions have become suspect because their performance brought pleasure; and it has been assumed that virtue lay in those deeds and courses which, if they brought no pain, at least yielded no pleasure; affording at most a stern satisfaction in distasteful duty well done. But an act is not necessarily sinful because pleasure is felt in its performance, or without sin because it gives no pleasure. This may be a hard fact for sinners, but it is not an essential condition of sin that it be pleasurable!
     What is determinative is something more interior than actions and the pain or pleasure they produce, and that is motives and delights. Whatever a man really loves, that he calls good, and in the doing of it is the delight of his life. In this there is no difference between the good and the evil. Infernal spirits find the delight of their life in being permitted to do evil; angels find the delight of their life in the unselfish performance of uses to the Lord and His kingdom. In the Decalogue certain actions are prohibited as sins against the Lord and the neighbor. But outside of these, the terms good and evil are not applicable to actions in themselves, but to the will and thought within the actions and the nature of the interior delight that is sought and felt in them. The good action of one man may be the evil deed of another; what determines its quality is whether the delight is from good or evil.

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SUBLIMINAL CONVERSION! 1958

SUBLIMINAL CONVERSION!       Editor       1958

     It is not surprising that the Christian churches should look hopefully to techniques that seem to promise success where orthodox methods have failed. Indeed it is foretold in the Word that they would do so. But it was intriguing to find a prominent church official urging recently that the churches should combine their resources to study and use motivational research, which he defined as the art of studying people's hidden needs and desires so that they can be appealed to without their realizing what is happening. He would, in fact, have us "reach into the unconscious with hidden persuaders to trip springs of action that make people do things without realizing why."
     More confused thinking, or more distorted values, could scarcely be encountered. The threat would be alarming in the field of religion, if there were any possibility of success. But religion is not a product to be sold in a competitive market, and the affections to which the church should appeal in commending religion are not those which are involved in the purchase of goods and services. It is a law of the Divine Providence that man shall act from freedom according to reason. It is also a law of the Divine Providence that man shall not be compelled by external means to think and will, and thus to believe and love, the things of religion, but should lead himself, and sometimes compel himself. And this man cannot do without being aware of what he is doing and of what is happening to him. Regeneration is a process in which man must be willing to follow the Lord; and repentance, which leads to it, calls for an awareness on the part of man at every step.
DOOR OF THE SHEEP 1958

DOOR OF THE SHEEP       Editor       1958

     What is implied in the truths that the Lord is the Bread of Life and the Light of the World is explicitly stated in His third declaration: "I am the door of the sheep." The "door" here is evidently the means of access to that sheepfold which is the Lord's kingdom-the angelic heaven and the true church on earth. As the Lord is love and wisdom itself, He is also good and truth itself; and these, received as spiritual charity and faith, are what introduce into His kingdom. So what the Lord is teaching here is that there is no admission to His kingdom except through Him, because the means of admission are from Him alone.
     This declaration therefore extends further our concept of the Lord. It indeed shows us that there is no salvation except through the Divine Human, that men must look to the Lord alone for entrance into His kingdom. But when rightly understood it reveals also that His mercy does not operate without means.

137


The Lord's infinite love is perpetually engaged in introducing men into the everlasting life and happiness of His kingdom, but it does so according to His infinite wisdom. If men cannot climb up to heaven by their own efforts, or be helped by the intercession of others, neither are they elected arbitrarily or accepted by mere admittance. There is no salvation without means; and the Lord is the Door because those means are from Him alone and He offers them to all.
     It is worthy of note that this declaration has significance for both the sheep and the shepherds. The door is at once for and to the sheep; sheep and shepherd have one and the same door. Men enter in through the Lord when they go to Him, acknowledge Him, believe in Him, and love Him. Thus are they admitted to the Lord's kingdom, and there is no other way. And priests come in to the folded flock through the Lord when they teach truths from the Word, and by those truths lead to the good of life and thus to the Lord. Charity and faith make the sheep of the Lord's pasture, and at the same time make the good shepherd of the flock. For the Lord is the Door, admitting into the fold, and also protecting.
BATH SOCIETY: A CORRECTION 1958

BATH SOCIETY: A CORRECTION       ERIK SANDSTROM       1958

Editor of NEW CHURCH LIFE:

     I much regret an error, relative to the Bath Society of the General Conference, in my communication last January. [The Rev. John Clowes on Non-Separation, NEW CHURCH LIFE, January, 1958, pp. 36, 37] Some ten or twelve years ago the Society disposed of its extensive library, but my conclusion that this implied the coming to an end of the Society proved too hasty. I am now informed that its church building was seriously damaged by enemy action in 1942, and was made unusable for several years. It is now in repair, and is again used by the Society for worship every Sunday.
     ERIK SANDSTROM

     [EDITORIAL NOTE: The history of the Bath Society is related in the NEW-CHURCH HERALD, January 25, 1958, pp. 9, 10. According to this account, the first meeting of readers of the Writings in Bath took place in 1829, and the church still used by the Society was opened for worship in 1844. The Rev. Frank Holmes, who has frequently been quoted in this journal, is the pastor of the Bath Society.]

138


Church News 1958

Church News       Various       1958

     JONKOPING, SWEDEN

     In these days of acute housing shortages the Jonkoping Circle has been fortunate to find a suitable meeting place. It is an apartment situated in the basement of a modern building, and containing two rooms with cloakroom and kitchenette. Admittance is gained directly from the street, so it is quite convenient.
     The Rev. Bjorn A. H. Boyesen, the visiting pastor, drove down to Jonkoping the day before the inauguration service, accompanied by Mrs. Boyesen, Miss Senta Centervall, Mr. Harry Baeckstrom, and one of Music Director Rydvall's pupils. This young lady had kindly volunteered to go along and play the organ at the service, there being no musicians among the members of the group.
     The larger of the two rooms had been adapted for services, and it looked very attractive with its red and blue drapes. This room holds about seventy people, and it was almost filled on Sunday morning. There was a remarkable number of young people present, and several parents had brought their children. Mr. Boyesen's sermon was based on Psalm 132: 13, 14: "For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest for ever: here will I dwell; for I have desired it." He gave a brief exposition of the New Church faith in the Lord, emphasizing that the Lord Jesus Christ is the one only God and that He has made His second advent in the Heavenly Doctrine of the New Jerusalem. The aim of that revelation is to inspire us with a trustful love to the Lord, founded in a deep knowledge and a clear understanding of His truth. Yet an external organization should not be identified with the church itself. The latter is actually formed with those who are in a state of love of revealed truths and who have a genuine desire to apply them to life. The chancel about to be inaugurated should be regarded only as a representative of the dwelling of the Lord in the hearts and minds of the worshipers. The chancel would be sanctified to the extent that an altar was raised in the spirit of each individual.
     After the service we all gathered in the assembly room for coffee. Suddenly the lively conversation stopped, and every eye was turned toward the doorway that had been lit up by the candles on the crown worn by a fair Lucia, who made her solemn entrance accompanied by her attendant maidens and star boys. After a short recital they withdrew, leaving behind a strong impression of purity and beauty. At that time of year the Lucia festival-a traditional festival of light in the darkest season of the year-is celebrated all over Sweden.
     Before the party broke up a few speeches were made. Mr. Lennart Fornander, an assiduous worker in keeping the group together, welcomed everyone and expressed pleasure that so many people had been able to attend. Miss Senta Centervall then congratulated the group on having acquired a meeting place that it could use at any time. She ended by recalling the historic event of more than a century ago, when the very first New Church society in the world had its chapel in Great East Cheap, London, inaugurated. Finally, Mr. Boyesen conveyed hearty greetings from Bishop De Charms, and added a few remarks to the effect that the new location would be of real use only in so far as the members were willing to cooperate in every possible way,
     As a sign of such a good spirit, we may mention that Mr. and Mrs. Fornander, together with a few other married couples, have started a Sunday school for the children.

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The General Church Religion Lessons are very valuable for this purpose. Some of them have also been recorded.
     S.C.
                              
     PITTSBURGH, PA.

     We start our news with that of last August, the month in which our pastor, the Rev. Louis King, took his vacation. Mr. King had arranged for different preachers to occupy the pulpit that month-the Rev. Messrs. Fred E. Gyllenhaal, David Holm and Kenneth Stroh. Their conducting of the services was a treat, for not only did they give a sermon, but each gave a wonderful talk to the children during the first part of the service.
     Mr. Gyllenhaal addressed the local chapter of Theta Alpha on the General Church Religion Lessons, of which he is in charge. The women here have faithfully sent out lessons to 30 children in the seventh grade who do not live in church centers. At the end of the year they sent each child a gift copy of Swedenborg's Rules of Life. It was a useful get-together meeting. Mrs. Ulrich Schoenberger has been counselor of the local group, which includes Mrs. Harry Abele, Miss Amity Doering, Mrs. Walter L. Horigan, Jr., and Mrs. Russell Stevens.
     The Rev. David Holm preached twice in August. He assists our pastor for one week each month, when he gives certain classes and conducts service. His sermons and classes have been greatly appreciated by the Society, and our pastor, too, is grateful for this needed help. Mr. Holm and our new teacher, Mr. Pelle Rosenquist, were given a welcoming party by the Society after Friday Supper last September. We are fortunate to have the services of these fine men.
     Once a month, starting in the fall, we have a family service on Sunday morning. There is no children's service that day, and all come to church together. Theta Alpha takes care of the nursery children, but it was a problem to know what to do with those in the kindergarten and the primary grades. Instead of having someone just baby-sit these young ones it was decided to teach them stories from the Word. The subject chosen is first treated by the pastor in church and is then retold in Sunday school by means of pictures. As the teacher tells the story, she places the cut out paper figures of the different characters on the flannel board. The background scenes, of colored flannel, are changed as the story requires, somewhat as scenery is changed in the theater. The pastor advocates teaching the story exactly as it is given in the Word, but in the teacher's own words, and great care is taken to carry this out, both in the story and in the scenes. Some important quotations are given directly; one short verse, to be memorized, is written below a picture on a paper for each child to take home; certain key questions are asked to find out what the children know, and actual props are used whenever possible. Help has been given in preparing scenes, pictures and props. Mrs. Gareth Acton has been especially helpful with art work, and a young girl helps by assisting the teacher. There are 20 or more children who attend, and they follow with such enthusiasm and interest that it is a joy to teach them.
     The Pittsburgh Society sent six new students to the Academy of the New Church last September. Three girls Karen Good, Judith Nemitz and Wilma Williamson-were given a shower at the home of Mrs. Daric Acton: three boys Edward B. Lee, Charles D. Ebert and Darryl B. Smith-were honored by a picnic held under the auspices of the Sons at the farm of Mr. Alexander H. Lindsay.
     Early in September, Theta Alpha held a rummage sale of old clothing in a nearby business district. About $97.00 was realized, which will be used for grade school purposes.
     The annual meeting, held in the fall, reflected the hard work and good will of this society under the able leadership of its pastor. Among the reports that are given, one always stands out, and that is the report of our treasurer, Mr. Edward B. Lee. He does a wonderful job, always pleasantly. Mr. Quentin F. Ebert is his able assistant.

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     Our new social committee, Mr. and Mrs. Walter L. Horigan, Jr., has given us a lively program. The first big dance was held during the Thanksgiving weekend, when there were many visitors and our own young people were home from Bryn Athyn. On New Year's Eve another big party was given. We started in nearby homes, and then joined the high school group in the auditorium for dancing, skits and fun. After a celebration at midnight the pastor responded to a toast to the church, and Mr. Charles H. Ebert, Jr., to a toast to our country. Kenneth Blair and Barry Smith helped the committee with the dances.
     Our Christmas festival, with tableaux, is the big event of the holiday season, when all gather to celebrate the birth of our Lord. There were four scenes this year. Extra work and money went into the preparation, with wonderful results, and many beautiful gifts were made and given to the children. Especially notable were sketches of various New Church buildings in the United States for the children to color with crayons. Mrs. Charles H. Ebert, Jr. was in charge of gifts, and Mrs. Quentin F. Ebert of the tableaux, with many people helping. On the Saturday before Christmas we had a wonderful sing at the home of Mr. and Mrs. John J. Schoenberger. On New Year's Day the pastor and his wife invited us all to their home; we thoroughly enjoyed our visit with the Kings.
     We were happy to welcome Mr. and Mrs. John W. Rose and family to the Society. Barry B. Smith has returned from the Army, and Jerry Smith, son of Mr. and Mrs. Leander P. Smith, has joined the Air Force. Our best wishes go with him.
     During 1957 the pastor baptized six infants and one adult, heard one confession of faith, gave one memorial address, officiated at a wedding, and officiated at the dedication of a home.

     Obituary. We are sad to report the death of one of our dear members, Elizabeth Richardson Doering. She was married to Dr. Frank L. Doering, and together they raised a fine family of four children. They were blessed also with one grandchild. Betty, as we affectionately called her, wrote the Pittsburgh news notes for many years. She was so grateful to the present writer for taking on that use, for above all she felt that the work must go on. Her work will go on in the other world, but we will sadly miss her here on earth.
     LUCILE S. BLAIR

     KITCHENER, ONTARIO

     Many months have passed since our last report, but there has been no lack of activity in the Kitchener Society. In fact, 1957 could be considered a big year, for we entertained the Sons annual meetings in June and the Eastern Canada District Assembly in October. Society growth has been marked since last June by three adult baptisms, six confirmations, the birth of four baby boys, and the establishment of two new homes by newlyweds.
     June the Nineteenth was celebrated with a banquet at which we heard two excellent speeches-from Mr. Fred Hasen on education, and Mr. Peter Lermitte on missionary work. The children celebrated New Church Day with a picnic.
     At school closing the children presented a group of tableaux depicting the five churches. This was an outstanding production, beautifully designed by the teachers. The children, who greatly enjoyed taking part, posed very seriously and lent a lovely sphere to each scene, which included also a recitation or song.
     June was a full month. The Sons annual meetings brought 115 guests to town and provided a very enjoyable and stimulating weekend for the Society. A week later the wedding of Miss Eileen Schnarr and Mr. Gilbert Niall took place with all the excitement and festivity caused by a wedding in a society the size of ours. That was a very special occasion, for Gilbert and Eileen are both Kitchener young people. The annual Dominion Day picnic was held at the church the same weekend, with a fun-packed program and many visitors.
     In July and August things quietened down considerably, which gave opportunity for a stepped-up program of repair work around the church building.

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     The summer also found us welcoming some new members. On July 21st, Mr. and Mrs. Victor Johnson were baptized by the Rev. Jan Weiss at the morning service; and in the afternoon their two little boys, Ian and Blair, were baptized, also by Mr. Weiss. The following Sunday Mrs. Leon Stroh was baptized; and the next Sunday Mr. and Mrs. Peter Lermitte, who had joined the church in May, entertained the Society in their new home after a dedication service. These new members, whom we have been happy to welcome into the Lord's New Church, are wonderful additions to the Society.
     The summer was also the time for saying farewell, for on September 1st we lost the Rev. Jan Weiss to Glenview. Mr. Weiss spent two years in Kitchener as assistant to the pastor, and although he was also assistant to the pastor in Toronto he lived in Kitchener, which gave us a greater opportunity to benefit from his gift for missionary work. We were very sorry to see him go, but sent with him our best wishes for a happy and useful sojourn in Glenview.
     During the summer, also, we lost a lifelong member through death. On July 27th, Mr. Nelson Glebe passed away at the age of 74 years. His calm, cheerful disposition made him the friend of everyone and we all miss him.
In September the Women's Guild, the Sons, Theta Alpha and the Philosophy Club all resumed their regular meetings, and the Friday night program of supper, singing practice and doctrinal class got under way with an excellent attendance that has been sustained ever since. We can attribute this to the interesting classes presented by the pastor, the Rev. Geoffrey Childs.
     The Carmel Church School opened with two full-time teachers in addition to the pastor for the first time in nearly ten years, the enrollment having gone up to nineteen pupils in grades one to eight. For the first time in the history of the school a kindergarten was started this session. Mrs. Leonard Hill is the volunteer teacher, and the class of seven meets two mornings a week in the basement of one of the homes, there being no room for a kindergarten at the church. The Sons rallied to prepare the basement, Theta Alpha purchased materials, and equipment was donated by various members, making this a society-wide project.
     A big day for the older grades in the school was a trip to Toronto in October, when they joined with the Olivet Day School in a tour of old Fort York and a tour of a Norwegian freighter in Toronto harbor. Luncheon was enjoyed at the school. Last June the Toronto children came to Kitchener for a field day. This very useful exchange of visits has followed the same pattern for the past few years.
     The social committee entertained with a card party in October, and in November the Women's Guild held a bazaar into which many months of work had gone. The booths, gaily decorated with striped awnings in many colors, were filled with a variety of gifts and goodies which sold readily, netting $343.00 for the Guild. The children especially had a wonderful time shopping, playing games, eating hot dogs, and fishing for treasure.
     In preparation for Christmas, the December doctrinal classes were on the prophecies of the Lord's advent and the Virgin Birth. As the season drew nearer, committees were busy preparing for the traditional festivities; and with the work finished, all enjoyed the presentation of the lovely tableaux on the Sunday before Christmas, the children's service on Christmas Eve which has always been a favorite, and the Christmas morning adult service which gives so much meaning to the day. It was a very happy Christmas for the Society, and for those from other centers who joined with us.
     A dance was held on New Year's Eve, and once again it proved to be the biggest and best party of the year. The setting was in outer space. Satellites and as yet unidentified objects filled the atmosphere, while a dazzling Milky Way spiralled round the center post. A three piece orchestra provided the music, and a lively program was enjoyed which ended with a chop suey supper and a sing-song.

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     With the new year welcomed, we look forward to a useful year of progress for the Society. Last fall we welcomed to the Society the former Miss Rhona Synnestvedt of Bryn Athyn after her marriage to Mr. Denis Kuhl in September. Miss Cora Lee Woodworth of Erie, Pa., has been working in Kitchener this winter, and we are happy to have her with us. Miss Jane Gill was a welcome sojourner for six months after the completion of her studies at the Academy. In December she returned to her home in Colchester, England, and with her went Miss Vanny Gill and Miss Carolyn Kuhl for a six-month visit.
     VIVIAN KUHL

     THE CHURCH AT LARGE

     General Convention. The NEW-CHURCH MESSENGER reports that the poll on women in the ministry, which was sent to all Convention societies and to the Board of Missions, was answered by 22 societies. Of these 12 were agreeable to women being accepted into the ministry, 7 were opposed, and 3 gave qualified approval. When the results of the poll were made known to the Council of Ministers a motion was made to recommend to Convention that it go on record as understanding that nothing in its constitution prevents the ordination of women. This motion was defeated by a large majority of the ministers present, and the question therefore did not reach the floor of Convention.

     SWEDENBORG FOUNDATION

     At its monthly board meeting on February 10, 1958, the Swedenborg Foundation voted to initiate, sponsor and finance at least temporarily an interdenominational Committee on Religion and Science, to further spiritual growth along with scientific advancement during the International Geophysical Year. Invited to be members of this Committee will be Protestants, Catholics, Jews, and all believers in God, from the fields of science, religion, journalism, education, television and radio-people who feel it is necessary to keep religious faith in proper balance with science. So far, it is reported, the leaders who have been approached seem to be cooperative and enthusiastic, and a number have offered to serve as members of counselling groups. Details of organization have been delegated to Wertheim Associates.

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SOUTH AFRICAN ASSEMBLY 1958

SOUTH AFRICAN ASSEMBLY       GEORGE DE CHARMS       1958




     Announcements




     The Sixth South African Assembly of the General Church of the New Jerusalem will be held at Durban, Natal, South Africa, Friday, April 4th, through Sunday, April 6th, 1958, the Right Reverend Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.

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TWO THIEVES 1958

TWO THIEVES       Rev. ORMOND ODHNER       1958


NEW CHURCH LIFE

VOL. LXXVIII
APRIL, 1958
No. 4
     "And one of the two malefactors which were hanged railed on Him, saying, If Thou be the Christ, save Thyself and us. But the other answering rebuked him, saying, Dost thou not fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with Me in paradise." (Luke 23: 39-43)

     The word, passion, means "suffering." The Lord's passion, His suffering on the cross, was not, we are told, an act of redemption. The idea that it was arose from the belief that God the Father, angered by the sins of humanity, had determined it to condemnation. The Son, more merciful, took upon His infinite and Divine self the punishment intended for mankind; and the sight of His infinite suffering assuaged the wrath of the Father. His suffering, His passion, it was therefore concluded, was redemption itself-the redeeming of man, not from the power of hell, but from the anger of God.
     The passion of the cross was not an act of redemption. It was an act of glorification-the final act by which the Lord united His Human to the Divine, the Divine to the Human. And that suffering of the cross was the last and the most grievous of the Lord's temptations.
     But what was its nature? Finite man will never fully understand it: how can he fully understand anything Divine? But enough of its nature has been revealed to enable us to gain some comprehension of it. And even more of its nature can be determined from a study of the spiritual significance of the incidents and details which are described in connection with the crucifixion.

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     Two malefactors, two thieves, were crucified with the Lord; one at His right hand, the other at His left. Two malefactors-two evil doers: are we not all such, or have we not been such in the past? Two thieves: spiritual thieves are they who take credit to themselves for the good works which they do from the Lord; and which of us is innocent of that offense? The one was at His right hand, the other at His left. "When the Son of Man shall come in His glory . . . He shall set the sheep on His right hand, but the goats on His left." The goats on the left had cried, "Lord, Lord," but had not done what He said; the sheep on the right had both acknowledged and obeyed Him. On the one hand, faith, but faith alone; on the other, charity, and therefore also faith.
     These two thieves were crucified with the Lord. And the cross, the crucifix, is not only the symbol of torture, it is also the representative of temptation. Both of these men had come into a state of temptation, and their reactions are truly typical. He who was in faith alone berated, derided and doubted the Lord. "If Thou be the Christ, save Thyself and us." No word of remorse; no acknowledgment that anything in himself had brought on the trial, the temptation, the unhappiness: merely doubt of the Lord's saving power, and demand for instant cessation of the temptation and for miraculous salvation. There is no thought here of endurance to the end, faithful unto death.

     But the sheep on the right hand, the penitent thief, spoke otherwise. "Dost thou not fear God, seeing thou art in the same condemnation?" He knows that even the Lord, when on earth, endured the most grievous temptation, and that now, in a similar state-this "same condemnation" -he also must endure temptation. "Thou art in the same condemnation. And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss." He knows that if he is to be saved from his sins temptation must inevitably be his lot, for that is the inevitable reward of the sins of his past. But while he recognizes this cause of temptation in himself, he sees also that it never applied to the Lord. "This man hath done nothing amiss." No evil love was ever a part of the Lord's life, yet He endured the most grievous temptations of all. And then the penitent thief turned meekly to Jesus, and said: "Lord, remember me when Thou comest into Thy kingdom." There is no demand here for any great reward for suffering and endurance; simply a humble plea not to be forgotten-a humble plea for whatever mercy the Lord could find to show unto him, a sinner deserving of none.
     And Jesus said unto him: "Verily I say unto thee, today shalt thou be with Me in paradise." Today! There is no time in the spiritual world, save that which is eternal. "Today" therefore signified to eternity. To eternity thou shalt be with Me in paradise: paradise-a garden, a heavenly garden of intelligence and wisdom.

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Those who are in charity and in faith therefrom; those who endure temptation even to the end, and in temptation ask for nothing save mercy, recognizing that they have no right even to that; they shall gain eternal intelligence and wisdom. That is the given promise of the Lord.
     But when we recall that this incident took place while the Lord Himself hung nailed to the cross, we see that it sheds much light on the nature of his suffering and temptation at that time: His suffering, His passion-and it was suffering indeed. There was bodily, physical suffering, of course. What mortal body could but suffer agony in crucifixion? And the bodily suffering made the temptation even more severe.
     Yet even the spirit of a man can rise above bodily suffering, enduring its agonies with fortitude, patience and resignation, as things almost unconnected with himself. How much more so, then, must this have been the case with our Lord when on the cross? The agony of bodily torture was there, and this is not to be denied or minimized. But the essence of the suffering was of His spirit-His Divine spirit; and it must therefore have been infinitely more terrible than anything that can come upon a man.
     In temptation it is always the love that is attacked. The possibility of attaining its end and purpose is brought into doubt and into question. And the severity of a temptation is always in direct proportion to the height of the love. It is only a natural temptation if the love is natural; if it is the attainment of something merely of time and the world that is brought into doubt-if it is only that which a man in temptation fears to lose, or fears he cannot gain. And as bad as this may seem to be to a merely natural man, it is almost as nothing in comparison with the temptation that comes upon a spiritual man, who fears that he will lose or fail to gain something eternal and of spiritual and heavenly value. But the Lord's love was Divine. Mortal man, therefore, can never comprehend the severity of the temptations that came upon the Lord as His Divine love was attacked by all the hells at once, and now, at the end even by the angels of heaven.
     His one and only love in life was that of saving the human race. It was the achievement of man's salvation, then, that was put into doubt in His temptations. And this doubt, now present to an almost infinite degree, was His suffering, His passion on the cross: a doubt fed now by all the hells, and even by the heavens. What was this doubt? We cannot say with certainty, for the Writings do not tell us. Was it a doubt that He could save humanity? a doubt that humanity in its abysmally fallen state could be saved, even by Him? We are not told. But surely there must have been something of both; for that would seem to be involved in what we are told, namely, why He doubted.

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He doubted because in His temptations, and especially in this His passion, He was, we are told, left to Himself in His Human; and only to the extent that He could, from that Human, aspire to and reach the Divine could He be given the perception of infinite omniscience in which no doubt can ever find a foothold.
     This doubt, then, was the cross He suffered now. And two malefactors were crucified with Him; the one at His right hand, the other at His left. The one doubted Him, was utterly impenitent, and demanded only an immediate end to his own temptation. "Save Thyself," he also said. And he spake more truly than he knew; for it is the Lord who fights for man in man's temptations, but the impenitent thief thought of himself alone. The other, however, acknowledging his own evils as the cause of his temptations, and acknowledging, too, that there was no such cause for the Lord's temptations, besought only mercy, and this with the deepest humility.
     Yet neither the one nor the other did the Lord save from the agony of the cross. Others He had saved, but these two men He allowed to hang upon their crosses until the soldiers should break their bones to hasten their deaths. And it is investigation of just this fact that reveals a little of the nature of the last of the Lord's temptations.
     This was something different from what was involved in the words of the chief priests: "Come down from the cross, and we will believe." That, apparently, represented the temptation to save humanity by miracles and by omnipotent power, while utterly ignoring all the orderly laws and means of salvation. That was a temptation which the Lord did not even answer with spoken words. The hells might infuse such a thought; but He knew with infinite certainty that there was no salvation that way.
     This was something more. It seems to involve the fact that as He Himself underwent His final temptation He was torn by the realization, the awareness, of these two states that exist in the hearts of men: the impenitent, suffering in trouble and temptation, seeking only for miraculous salvation, a miraculous end to their own unhappiness, and yet doubting the power to effect it of the very God to whom they call; and the penitent, suffering patiently, realizing the justice of the reward that has come upon them, and asking only for mercy-undeserved mercy. And neither for one nor the other did the Lord bring about an end of temptation. To the impenitent thief He said nothing; to the penitent, He simply promised an eternity of heavenly wisdom and intelligence.
     This was His suffering, His passion on the cross. It was temptation to an infinite degree. He, our heavenly Father, had to look upon His children and see them suffer, yet not lift a hand to help them. In Him there was no joy in revenge, no delight in retribution, in seeing the sufferings in temptation of those who were falling into the snares of eternal death and hell.

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In Him there was agony; and even deeper agony for the one who through suffering this misery to the end would rise to receive a crown of life.
     Our heavenly Father, seeing His children suffer, and unable to help them! "The prayers of those who are in temptations," we read, "are but little heard, for the Lord wills the end, which is man's salvation" (AC 8 179). And this was the end and the purpose to which the whole of His life had led Him, the end toward which He had worked and struggled through temptations so severe as to cause Him to sweat, as it were, great drops of blood. This was the destiny to which He had been born-to see His children suffer, and not be able to help them. And now indeed He was our heavenly Father; for Jehovah, our Father in the heavens, had now taken to Himself, united with Himself, the Divine Human person of our Lord Jesus Christ.
     This, then, in one small part only, was the passion of the cross, the suffering of the Lord as He hung on the cross, the last and most grievous of all His temptations. And such suffering as this was the final means by which He cast out from Himself all that was mortal, finite and evil, that He might unite the Human in Himself to the Divine.
     "Father, forgive them; for they know not what they do." This was His first word from the cross. "Today shalt thou be with Me in paradise" was the second. "Woman, behold thy son," He said to her who had once been His mother, but was no longer. "My God, My God, why hast Thou forsaken Me?"-a full and final realization that there was no God beside Himself in heaven or on earth. The fifth word: "I thirst"-an infinite desire to find some truth in mankind; and they gave Him instead vinegar. "It is finished," He said. And, finally, "Father, into Thy hands I commend My Spirit."
     And having said this, He bowed His head, and gave up the spirit. The maternal human was no more, though its body was still to be buried. The Divine was now present with men for evermore in its own Divinely Human form, and soon would be seen again with the eyes of their spirits; God as Man, and Man as God, saying unto them: "All power is given unto Me in heaven and on earth. 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: and, lo, I am with you all the days, even unto the consummation of the age." Amen.

     LESSONS: Luke 23: 1-46. Arcana Coelestia 1690: 1-3, 6.
     MUSIC: Liturgy, pages 546, 557, 470.
     PRAYERS: Liturgy, nos. 37, 86.

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LORD IN THE GARDEN 1958

LORD IN THE GARDEN       Rev. KENNETH O. STROH       1958

     An Easter Talk to Children

     This morning you brought beautiful flowers and plants as gifts to the Lord. You brought them as a sign of gratitude that the Lord has made all the wonderful things of His creation, and that He rules with love over all things He has made. You brought flowers as a sign of gladness and rejoicing, and to help you to remember that first Easter Sunday morning when the Lord rose from the sepulchre in Divine majesty and glory.
     But early on that first Easter morning there was no rejoicing. Many people who loved the Lord were very sad. For on Friday the Lord had been crucified. And His body had been taken away by a man who believed in Him and loved Him, whose name was Joseph of Arimathea. This Joseph had his own sepulchre or tomb, a large hole cut out of a rock, and around this tomb a garden had been planted. When Joseph had placed the Lord's body in the sepulchre, the Jews placed a large stone over the opening, to be certain that nobody would come to take the body away. And those who loved the Lord thought that He was dead, never to rise again. They could not understand what had happened. And they were very unhappy.
     It was very early on Sunday morning, while it still was dark, that Mary Magdalene came into the garden. And when she found that the stone had been taken away from the sepulchre, she was very much surprised. Right away she ran to find someone. And when she came to Peter and John, two of the Lord's disciples, she said to them: "They have taken away the Lord out of the sepulchre, and we know not where they have laid Him." As soon as Peter and John heard this they ran together to the sepulchre. And when they looked into it, they saw only the linen clothes which had been wrapped around the Lord's body. Then they went home again.
     But Mary Magdalene stayed at the sepulchre. She loved the Lord very much. She was grateful to Him because He had sent seven devils out of her, curing her of a terrible sickness. But she did not understand what was happening now. So she was sad and was crying. As she wept, she stooped down and looked into the sepulchre. And there she saw two angels in shining white clothes sitting, one where the Lord's head had been laid, the other where His feet had been.

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This was something very special. But Mary was so unhappy that she did not seem to care. The angels spoke to her, asking, "Woman, why are you weeping?" "Because they have taken away my Lord," she answered, "and I know not where they have laid Him."
     When she had said this, she turned back. And then she saw the Lord standing, but did not know who it was. The Lord said to her, "Woman, why weepest thou? Whom seekest thou?" Perhaps she could not see clearly through her tears, for she thought He must be the gardener who cared for the flowers and the plants. And she said to Him: "Sir, if you have carried Him from here, tell me where you have laid Him and I will take Him away." Then the Lord spoke her name: "Mary." And when she heard this, she knew His voice and who He was. Turning to Him in joy she said to Him, " Rabboni!" which means, Master. And she must have reached out her hands to Him. For He said to her, "Touch me not; for I am not yet ascended to my Father: but go to My brethren, and say unto them, I ascend unto My Father and your Father, and to My God and your God." Then Mary came with great rejoicing and told the disciples that she had seen the Lord, and that He had said these things to her.
     Mary Magdalene was the first person who saw the Lord after He had risen from the sepulchre. And later, many of His friends and disciples saw Him in Jerusalem, near Emmaus and by the sea of Galilee. But the Lord did not arise that first Easter morning to be seen just by a few people near Jerusalem and the shores of Galilee. When He came into the world the angel told the shepherds that the good tidings of great joy should be to all people. So, too, when the Lord rose from the sepulchre with His whole body, He did so in order to show His love, His power and His glory, to all people, everywhere. Anyone who wishes may see the Lord. But if you want to see Him you must learn how: you must learn to know Him as Mary Magdalene did. And the way in which you will come to see Him is shown by the way in which Mary saw Him in the garden.
     Mary thought he was the gardener. And the Lord is like a gardener. For each of you, each of your minds, is like a garden, and in the Word is compared to a garden. If you think good, clean and true thoughts, and love to do what is right, your mind is like a garden of brightly colored flowers, green grass, shrubs and trees. But when you think things that are bad, dirty or untrue, these thoughts are like ugly plants, thistles, thorns or weeds growing in the garden of your mind. This is why the angels in heaven have wonderful gardens, which show how much they love the Lord and their neighbors. This is why the Lord planted the beautiful garden of Eden, where the first people on this earth lived in the golden age.

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And this also is why there are no beautiful gardens but only ugly things in hell, where the devils hate the Lord and the neighbor, and love only themselves.
     But your mind can be like a bright heavenly garden if you wish. And it will be like this if you read and listen to what the Word says about the Lord and about heaven. If you do this and learn to love what the Word says, each truth you learn will be like a new flower, plant or tree in the garden of your mind. Then you will be learning about heaven, learning to know the Lord, learning to see, understand and love Him more and better. And the more you learn, the better you will know that He is not only the heavenly gardener who cares for the garden of your mind, who plants beautiful thoughts and pulls out the evil weeds if you will let Him. He is more than this: for He is the one God of heaven and earth, who made all things and who makes all things grow.
     When you learn this, then you will be learning to see the Lord God Jesus Christ in all His Divine majesty and glory. You will see Him as He shows Himself in His Word. When you go to heaven, you will see Him as the angels see Him, and as Mary Magdalene saw Him in the garden. And these flowers and plants which you brought this morning remind us of that first wonderful Easter morning. For the Lord calls all people to come to Him, as He called "Mary." And those who turn to answer Him with love will be glad and rejoice to know that indeed the Lord is risen! Amen.

     LESSON: John 19: 41, 42; 20: 1, 11-18.
     MSUIC: Liturgy, pages 548, 552, 554.
     PRAYER: Liturgy, no. C4.
LORD'S HUMILIATION 1958

LORD'S HUMILIATION              1958

     "So far as the Lord was in the human not yet made Divine, so far He was in humiliation; but so far as He was in the Human made Divine, so far He could not be in humiliation, for so far He was God and Jehovah. The reason He was in humiliation when in the human not yet made Divine was that the human which He took from the mother was by heredity evil, and this could not come near to the Divine without humiliation. . . . The Divine was indeed in the Lord, because He was conceived of Jehovah, but this appeared remote in so far as His Human was in the heredity from the mother; for in spiritual and heavenly things it is unlikeness of state that causes removal and absence" (Arcana Coelestia 6866).

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NATURE OF INFLUX 1958

NATURE OF INFLUX       Rev. KENNETH O. STROH       1958

     A DOCTRINAL PAPER

     (Delivered to the Council of the Clergy, Bryn Athyn, Pa., January 29, 1958.)

     INTRODUCTION

     The Word of God testifies that man was created into the world in order that he may be prepared for and led toward the states of heaven. And we are told that this leading is of the Lord. The appearance is that man is led by himself, and without this appearance he would have no freedom and no ability to receive and reciprocate the Lord's love. But the truth is that he is led by the Lord alone. It would seem that the quality of man's cooperation with the Divine ends should be enhanced by an understanding of the modes of the Lord's leading, wherefore the Heavenly Doctrine reveals that man is led by the Lord by means of influx (DP 165). And we propose to examine some of those teachings of the Writings which reveal the nature of this influx.
     In the year 1770, Swedenborg listed the things that had previously been known about influx. Among the eighteen things mentioned are these: the influx of light into the eye, of sound into the ear, of odor into the nose, of the body into the soul and of the soul into the body, thus of nature into that which is natural . . . the influx of air into the lungs . . . of wine into a glass, of beer into a jug, of the sun and stars into the lives of men, and the influx of heat from the fire-place into the articles cooked; whence he concluded that the whole mind, with all its sensation, had remained chained to nature (Additions to TCR VI).
     Further, he states that, concerning the intercourse between the soul and the body, and thus concerning influx, there are three current opinions and traditions, which are hypotheses. The first of these is called physical influx, from the appearance that natural objects fall upon the bodily senses, thereby affecting the soul. The second is called spiritual influx and sometimes occasional influx: spiritual, because the inner soul flows into the external body; occasional, because this is thought to happen only whenever anything strikes the bodily senses. This hypothesis would appear to be more in agreement with the laws of order: yet it should be noted that those who hold it refer only to that which takes place within nature, calling the soul spiritual but meaning nothing more than a finer natural. The third hypothesis is called pre-established harmony, because the mind and body act together, and it is thought that there is a simultaneous and instantaneous influx into both of them together.

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"Besides these three opinions . . . no fourth is possible," writes Swedenborg, "for either the soul must operate on the body, or the body on the soul, or both continually together" (Infl. 1).
     Yet, as has been pointed out, even the spiritual influx here mentioned is that of the soul into the body, and not that of anything higher into the soul and through that into the body. Therefore Swedenborg once told a group of angels that as yet the learned in the world knew nothing about any influx from the spiritual world into the natural, but only of the influx of nature into her subjects (Infl. 8; TCR 695: 24).
     It would seem that approximately the same thing could be said of the learned of the present day. Indeed any ideas about influx appear to be of little or no concern to the modern scientist, and probably not much more to the modern philosopher. It is true that there is considerable discussion about the purpose and cause of life, and about the mode of its preservation. Still, the scope of this discussion is confined to the sphere of nature. For example, in a recent article the British scientist, Professor Haldane, reviewed different suggestions as to the origin of life. And in discussing the hypothesis that life has no origin he writes: "The universe may have had no beginning. I do not think it had. Further, if it had no beginning, some parts of it may at all times have been in the condition of the parts which we know, and have included some niches where life was possible" (J. B. S. Haldane: "The Origins of Life," New Biology, no. 16, p. 13). And he suggests that the final answer to the problem of describing life's origin will be found in a synthesis of the speculations of many men (ibid., p. 7).
     On the other hand, the New Church man believes that the truth regarding life, its origin and preservation, cannot be discovered by any scientific investigation, or any process of human reason: for this truth can be known only by and from Divine revelation. Therefore it we would know the realities of life we must search the Word of God.

     GENERAL TEACHINGS

     In the Heavenly Doctrine it is stated that for influx to be rightly perceived it is necessary to begin from God, not from nature or any intermediate station. For the truth is that the life of every one, both of man, of spirit and also of angel, flows in solely from the Lord, who is life itself. This life diffuses itself through the whole heaven and also through hell, and into every created thing in a wonderful order and series. The diffusion of this life is comparatively like the heat and light of the sun, which diffuse themselves into all the objects of the earth.

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Thus nature produces nothing from itself but merely serves the spiritual as an instrumental cause serves its principal cause. And to ascribe the origin of life to nature would be to give credit to the tool, rather than to the workman who wields it. Therefore it is an eternal truth that influx is spiritual, not physical: it is from the soul into the body, from the spiritual into the material, from the spiritual world into the natural world, and never the reverse (Infl. 8; AC 2888; AE 846: 4, 1215: 3).
     However, the appearance is that externals flow into internals, that sight and hearing flow into the thought and excite ideas there. For in this world of time and space a man can first see or hear a thing, and then can reflect on what he has seen or heard. His attention is directed to the material things of this world. His thought is in the language of time and space, and he cannot sense the interiors of nature, much less those of his own mind: in fact, he normally cannot even sense the inner workings of his body. His thought is focussed on external things. And because these are in his domain, life appears to him to be his own. This appearance has been granted to him in order that he may live as a man, and that he may act from freedom in accordance with reason, thus as if from himself. Indeed the granting of this appearance is from the Lord's love and mercy, in that He wills to appropriate to each one what is His own, and to give to every one eternal happiness. Human love desires to give freely of itself and longs to be received and appropriated by those whom it loves. Then how much more must this be true of the Divine love! Therefore the appearance of self life is a gift of the Lord's love, and is enjoyed in the fullest measure by those who love Him the most (cf. AC 6322; DP 200; AC 4320, 3742).
     Yet the angels of the hightest heavens, who are in the strongest appearance that life is their own, also are in the fullest acknowledgment that all their life is from the Lord and none of it from themselves; wherefore they claim no merit for the good they do but attribute all of it to the Lord. And man in the world would be in a much happier state if he would believe, as is really the case, that all the good and truth he possesses is from the Lord, and that all the evil and falsity that is in him is from hell. For if he does not believe this he appropriates to himself whatever good he does and makes it meritorious; and if he persuades himself that he thinks and does evil from himself, he thus appropriates evil and makes it his own. Whereas if he believed that all evil flows in from hell, and all good through heaven from the Lord, he would appropriate neither good nor evil to himself, but the Lord would be able to appropriate good to him; because the moment any evil flowed in, the man could reflect that it was from the evil spirits with him; and as soon as he thought this the angels with him would be able to turn the evil away and reject it.

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Thus it is important to man's eternal welfare and happiness that he should not confirm himself in the appearance that life, good, truth, wisdom and prudence are from himself, but should acknowledge that all flows into him from within and from above (Infl. 8; AC 2888; AE 846; 4, 1215: 3, DP 321).
     For the true order of influx is from the Lord into higher or spiritual things, and through the higher into the lower or natural things. It is known in the world that all natural life depends for its preservation on the natural sun: without heat and light from the sun there is no growth in the vegetable or animal kingdoms, and mother earth cannot be a matrix for anything living; for the preservation of all earthly things depends on that which is higher than and prior to them. But it also is known in the learned world, even of today, that subsistence is perpetual existence, or that preservation is perpetual creation. It would seem reasonable to assume that this perpetual creation and preservation is of the same order as the first creation of natural things, that is, from that which is prior to them. Thus nothing exists except from that which is prior to it. And it would follow that this prior came from that which is prior to it, and all eventually from the first, and therefore that all things derive not only their existence but also their continual subsistence from this first, who is the Lord God of heaven and earth; wherefore the inflowing of life, with its powers to create and preserve, is always from within, from the Lord (AC 4523, 4524, 6482).
     Thus the Heavenly Doctrine reveals that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed. This means that the influx descends according to degrees from inmosts through interiors and rests only in the ultimate of order, where it stops. And we are told that "as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center; the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this, not only in general, but also in every detail. The former order is called 'successive order,' and the latter 'simultaneous order;' and the latter originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it so exists," (AC 6451: 2).
     This truth points up the fallacy in the theory of pre-established harmony: for this theory, while noting the simultaneous operation of mind and body, denies the successive things that make the simultaneous. But that the simultaneous is from the successive is amply illustrated in human experience: the present skill of the doctor depends on years of previous training, the successful preaching of a sermon is possible because of the preacher's preparation and mental background, and all that precedes with a bride and bridegroom enters into and makes the quality of their marriage.

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So it is in all things of life. All that precedes composes what follows, and through the things following in order, the last. All things that precede form series, and the subsequent series all bind themselves together to make one simultaneously in the last or ultimate. Therefore all things flow in from the Lord in successive order, according to degrees, and are simultaneously together in the ultimate (cf. CL 313; Infl. 16).
     Therefore man's life descends into his soul, through this into his mind or spirit, and thence into his body, and not the reverse. For the mind, that is the will and understanding, impels the body in such a way that it may be said that the body is nothing but obedience to its mind; for the mind is in its derivatives in the body. This does not mean that the body acts merely from obedience, simply because the mind wills it. To hold this would be to hold that they act as two, with one commanding while the other obeys. But this idea is not in accordance with reason. The mind and body act as one because the mind, acting through the brain, is in its derivatives in the body. And such as man's life is in its first principles, such it is, not only in the whole, but also in his every part (cf. DLW 387).
     The consequence of this order of influx, then, is that the Lord is everywhere present, not only universally in all things, but also singularly in each single thing. For what is universal is so only because of its singulars taken together. And if subsistence is perpetual existence, if preservation is perpetual creation, then the power of the Creator must be eternally present in each single thing of His creation. In other words, the Divine Providence must be constantly in every detail. Swedenborg speaks of spirits, recently arrived in the other life, who were in the persuasion that what is universal can exist without what is singular; and they confirmed this by the example of a king who rules only universally, and not in every detail. "But," writes the Seer, "they do not consider that the royalty is not only with the king himself, but also with his ministers, who are his vice-regents in things where he himself is not able to act; it is in this way that the universal which is of the king is in all the details. But with the Lord there is no need of this; for whatever is in Him is infinite, because Divine" (AC 6482). Indeed, "unless the Lord's providence was in the merriest singulars, it would be impossible for man to be saved, or indeed to live, for life is from the Lord, and all the moments of life have a series of consequences to eternity" (AC 6490).
     It is by reason of the Lord's presence both in universals and in singulars that He is present alike in the first things of order and in the ultimate.

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And because He is in inmost and in outmost things at the same time, therefore His providence always acts from inmosts and from outmosts simultaneously. Only in this way could all things in the created universe be held together in connection. For intermediates are connected in unbroken series from inmosts even to outmosts: in outmosts they are together, for in the outmosts there is a simultaneous presence of all things from the first (AC 7004; DP 124, 125).
     Therefore, also, each thing in a series must bear a very special relation to all other things in the series, and this relationship is called correspondence. For example, the changes in a man's facial expression correspond to the affections of his mind. As his affections undergo changes of state, so does his countenance change. The changes of the face are correspondences, as is the face itself; but the action of the mind into the face, that the correspondences may be exhibited in it, is what is called influx. Similarly, the sight of man's thought, which is called the understanding, corresponds to the sight of his eyes. The eye itself, together with its sight, is a correspondence; the action of the understanding into the eye, by which the correspondence is exhibited, is influx; and the quality of this influx may sometimes be seen in what is called the flash or sparkle of the eyes. The smell of the nostrils corresponds to the perception of the mind which inflows. The hearing of the ears corresponds to the hearkening of the mind, which is obedience (AE 1080: 2-3).
     Thus do the things of man's understanding and will flow into bodily act and show themselves forth in a natural image, where there is correspondence. And as understanding and will are spiritual, whereas the body is natural, so does the spiritual flow into the natural. Therefore "the spiritual and the natural act as one by correspondences, like interior and exterior, or like prior and posterior, or like the effecting cause and the effect, or like the principal cause which belongs to man's thought and will, and the instrumental cause which belongs to his speech and action. There is such a correspondence of natural things and spiritual, not only in each and every thing of man, but also in each and every thing of the world; and the correspondences are produced by an influx of the spiritual world and all things of it into the natural world and all things of it" (AE 1080: 3). Thus all communication between the spiritual and the natural is by correspondences: and communication by correspondences is what is called influx (HH 207e).
     It must be evident, then, that this communication can be only according to the nature and extent of the correspondence. For influx can be received only as there is a corresponding form capable of receiving it, whence arises the law that all influx is according to the form of the receiving vessels (Cf. HH S69).

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This law may be illustrated from the realm of nature, in that heat and light from the sun flow into shrubberies, beds of beautiful flowers and vegetable gardens, as well as into filthy marshes and dry deserts; but the resulting productions vary as the heat and light are received in different forms. The same heat and light flow into all, but are received variously according to the different forms of the subjects of nature.
     But there is also a sun of the spiritual world in which the Lord immediately dwells, and from which go forth spiritual heat and light, which are love and wisdom, into all the subjects of creation, both spiritual and natural. As the Lord is omnipresent, so His love and wisdom, His spiritual heat and light, go out in fulness to all the creatures of creation: for He has said that the heavenly Father "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matthew 5: 45). Where the Lord is present, there He is with His whole essence: nor does He withhold some of it, giving a part to one and a part to another; He gives it freely and in fulness to all. But man has the ability to take either little or much, according to his need or desire; and any restriction in his ability to receive is not from the Lord's inflowing life, but is from the form of his own mind, moulded by his own desires and according to his free choice. A farmer may take from his storehouse of grain according to his daily needs, but the storehouse does not distribute the food discriminately. For all influx is according to reception; and the reception is according to the form of the receiving vessel, as this form corresponds with that which is inflowing (TCR 364-366; HH 569; Infl. 13; CL 8 6).
     The implication here is that man's reception of love and wisdom from the Lord is only according to his free and active co-operation with that which inflows. For love desires that what is its own shall be appropriated to others; and in order that the Divine love may be appropriated to man, the Lord has granted to him the appearance that he lives from himself, thus that he thinks and wills from himself. No otherwise could the Lord be received by and conjoined with man. Wherefore the Divine influx is received only as man opens the doors of his mind and heart to reciprocate this love. For all conjunction involves both action and reaction. The active is from the Lord, and so, for that matter, is the reactive. But the latter appears to be from man. For if the man were to let his hands hang down and wait for immediate influx he could never receive and be conjoined with the Lord. "In brief, action and reaction constitute all conjunction, and in action and mere passiveness there is no conjunction; for when the agent or active flows into the mere patient or passive, it passes through and is dissipated, for the passive yields and retires; but when the agent or active flows into a passive that is also a reactive, then they join together and the two remain conjoined" (AE 616: 2).

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Thus the influx is according to the active and co-operative reception.
     Allied to this is another universal law, namely, that influx adjusts itself according to efflux. Through the internal man the Lord continually inflows with all His good and truth; but these are received only according to the man's desire that they shall go forth into externals in the life of charity. For if there is not this desire, and this going forth, there will be resistance on the part of evil and falsity, which try to destroy the inflowing good. The result is that the influx of good draws back, the door is closed to the internal through which it should flow, and the man becomes stupid in spiritual things. For influx adjusts itself to efflux. This law may find further illustration in the relationship that exists between freedom of thought and freedom of speech. For if freedom of speech is restrained beyond reasonable limits there is a consequent restraint on the freedom to investigate matters to the furthest extent. This restraint is like the high wall around the basin of a fountain, which causes the water to rise even to the mouth of the inflowing stream, so that the stream can no longer leap forth. Thought is like the inflowing stream, and speech from that thought is like a basin. In other words, the thought of the understanding adapts itself to the measure of freedom to speak and publish its thoughts. Influx adapts itself to efflux. No otherwise could there be preserved that appearance of self life and that freedom of choice which are essential if man is actively to receive the Lord and is to be conjoined with Him (cf. AC 5828: 2; TCR 814).

     (To be concluded)
SECRET OF EASTER 1958

SECRET OF EASTER              1958

     "As men rise again after death, so it was the Lord's will to suffer death and to rise again the third day, but to the end that He might put off everything human from the mother, and might put on the Divine Human; for everything human that the Lord took from the mother He cast off from Himself by temptations, and finally by death; and by putting on a Human from the Divine itself that was in Him He glorified Himself, that is, made His Human Divine; wherefore in heaven His death and burial do not mean death and burial, but the purification of His Human and glorification. That this is so the Lord taught by comparison with wheat falling into the earth, which must die that it may bear fruit" (AE 899: 14).

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SOME OBSERVATIONS ON CHILDREN'S SERVICE 1958

SOME OBSERVATIONS ON CHILDREN'S SERVICE       KENNETH ROSE       1958

     (This article is based on a talk given by Mr. Rose to the Home and School Association in Bryn Athyn last year.)

     During the past year, a group of Bryn Athyn parents launched a new and useful organization. Their efforts evoked considerable enthusiasm, despite the fact that there has been no shortage of organizations in this society for many years. For want of a better name, this one is called the Home and School Association, and its purpose is to get parents and teachers together to talk-not only about school problems, but about anything that has to do with the raising of our children. There is a working committee to handle the myriad details of parent and teacher relationships, so that the meetings of the general body do not become hopelessly involved in subjects of interest only to parents of one grade or one neighborhood. Thus there is ample time for discussion of general topics, and any parent is invited to offer a paper to open a discussion.
     It was in response to this invitation that I gathered my thoughts on a subject that has been on my mind for many years. My total experience as a parent amounts to five child-years (3Y2 plus 1Y2), so that I am not really in a position to be advising other parents. But all that was required was to get the discussion under way, and that does not actually call for saying anything true. Besides, I do claim a great deal of experience with my chosen subject. During the fifteen years that have gone by since I was one of the "junior ushers" in eighth grade, I have continued to find excuses to attend these services.
     When I was in college, I took part in the "leader" system. Children gathered by school grades in the Choir Hall, and began the service with a procession into the nave of the Cathedral. One or two college women were in charge of each grade up to the fourth or fifth. In the higher grades the sophisticated young ladies were separated from the wild young boys, and the latter had male leaders.

     None of the leaders was sorry when the change was made to the "family plan" that is still used for Bryn Athyn children's services. The line-up and procession with leaders are still used for the festival services (Thanksgiving, Christmas, Easter, and New Church Day), and the procession has become more meaningful with less frequent use.

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But at the regular services, families come together and sit together. Some fairly young children come unaccompanied, and conduct themselves surprisingly well. Others whose parents cannot bring them come with friends or uncles, and that is how it happens that I kept going to children's services after leaders were obsolete.
     In recent years I have served as supervisor of the eighth-grade ushers. This has kept up my attendance record, and given me a chance to see the workings of the service from one more angle. So for most of the Sundays I can remember, I have been observing children's service and thinking about it, and looking forward to bringing my own children. And yet, in spite of all the preparation, it has been an exciting new experience this year to take my little boy to these services. The thrill of watching a mind grow is enhanced by this opportunity for him to be learning to acknowledge his Creator and to listen to His Word from childhood upward. I am looking forward to many more years of going to "little people's church."
     Perhaps I will wish later that the leader system were back in use, so that I could stay home for a change, but 1 doubt it. The old system was too much like another day of school, with the regimentation into classes and the challenge of authority. The family plan brings out the best feature of this service that it is a service of worship rather than a Sunday school. The important use that is served by Sunday school in the Christian churches is met for our children in their New Church elementary schools. Familiarity with the stories of the Word, and affection for them, does not come only through reading. The activities of coloring pictures, learning to write the words in the stories, building a Garden of Eden in the sandbox and the like, make the letter of the Word more real to children. We are very fortunate to have our children go to Sunday school five days a week. This gives an opportunity on Sunday morning for something very important in its own right, a service of worship. It includes, in simplified form, all of the elements of going to church: a freewill offering, the opening and closing of the Word, prayer, the singing of hymns, reading from the Word and exposition of its teachings, and the administering of a blessing. Familiarity with these things, established in early childhood, can be the basis for most meaningful worship in adult life.
     We should all approach our heavenly Father as little children; and if the attitude is not developed in our actual childhood, we can only with difficulty acquire it later. It is therefore quite important that our children learn how to worship the Lord. They should be made aware from their very first service of the various details of the ritual. They should be watching when the minister opens and closes the Word, and should kneel for the prayer and stand up for the hymns, even if they do not know the words.

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And of course they should learn the words as early as possible. We were all reminded at our children's baptisms to "let them learn the Lord's Prayer, that they may be introduced into the worship of the Lord." The knowledge of what is going on during the service is important enough to warrant the parents' making sure that they are familiar with it themselves. It is probably wise to go to children's service a few times before taking a child, or at the very least to study the order of service in the Liturgy.
     Getting off to a good start is important, because it is inevitable that habits associated with worship will begin to grow immediately; and if they are not good ones they will be bad ones. One of the worst I have noticed in service after service is probably easier to establish with very young children than any other. That is non-participation. Some children become so accustomed to listening to the others sing that they never get started themselves. The quality of our church music suffers as they advance to the adult service taking non-participation for granted. Even very young children can learn some of the hymns and doxologies most frequently sung, and their delight in joining in when those songs are in the service goes a long way toward making them want to sing more and better as they grow up. Adults can help by leading the singing in children's service. They will make it easier for the children to follow if they omit the bass, tenor, and alto in favor of a clear and strong melody. This was one of the things the leaders tried to do for the children, and the responsibility now falls on the parents. It may not be easy, because you can not always hear others singing. But continued effort can lead to a gradual improvement in all our church music as more children grow up taking good singing for granted.
     A simpler aspect of participation, but possibly a more important one, is listening. A great deal of effort has been expended by leaders, parents, and sometimes ushers, to keep children quiet during the reading of the Word and the sermon. There is only one effective way to do it, and that is for the children to listen. To try to sit quietly for ten minutes is an overwhelming task, even for a child who wants to do it, and it is even more difficult to impose silence by external control. But if the child's attention is focussed on what is being said, if the effort is directed toward mental participation rather than just self-control, the silence is spontaneous. One of my sisters tells of a time when she overheard her children playing "church." They knelt, and they sang, and then one of them said, "Now we sit very quietly for a long, long time." Since I heard that story, I have never whispered an admonition to the children in my charge at a service without including the word listen!

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     This is one of the essential points to be considered in the decision whether a child is old enough to go to children's service. Is he or she old enough to listen quietly to a brief talk about a story from the Word? The question must be answered cautiously. Sitting quietly will not last without listening, and listening will not be encouraged if the child does not understand what is being said. Certainly, you think, the simple stories in the Word will hold a child's attention. But before you decide, read one of those stories. Notice that the vocabulary is not so simple as the ideas being expressed. We remember that Genesis says "The Lord made the birds"; what it says is that "God created every winged fowl after his kind." The archaic forms that give the stories their distinctive dignity can make them incomprehensible to children, even those who are old enough to converse fluently.
     There must be some compromise in this matter. None of us is capable of understanding the full meaning of a single verse in the Word. But the requirement should be met that a child can understand something about it. It has been my impression over the years that the children's service talks are most aptly addressed to children seven to ten years of age. Our ministers show great skill in extending beyond this range. They explain the stories in simpler language, with picturesque descriptions that the little preschool children can follow. They present abstract ideas and interpretations for minds that are beginning to be rational. But I think those in the primary grades are the most richly fed.
     It cannot be denied that some younger children are ready to go to services, and that some come into their school years without being ready. What really matters more than age is how much teaching the parents have done. Familiarity with the language of scripture and the ritual of worship are best learned in the home, at family worship. The more informal sphere of the home makes this custom an educational opportunity. Children can attend family worship before they are old enough for a public service, and can learn by repeated reminders and examples the things that they should know when they go to their first service with other families.
     If such instruction is not given at home, the only alternative is to give it in connection with the Sunday services, and it is not easy to do this in an orderly way. Children follow examples better than they follow instructions, and if a parent talks in church the child will do so too. If the parent talks only infrequently, the child will talk infrequently; if the parent whispers, the child will whisper; but in any case attention is interrupted. Adults should do their best to avoid talking in church at all, and this calls for adequate instruction in advance.
     The habit of reverent silence inside the church is, in fact, more important for children than it is for adults.

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We sometimes let ourselves believe that we can be reverent without being silent, just as we are persuaded that we can be pious without going to church, or be charitable without doing good works. It is a hazard of New Churchmanship to rationalize externals away because we realize how important internals are. But even if we do not recognize the danger in this for ourselves, we must be aware of a difference in the state of our children. Before their rational minds are open, they do not distinguish between externals and internals. The only way they can learn respect for the Word and the church is through the respectful treatment of the family copy of the Word, and respectful behavior in the building they think of as the Lord's house.
     To put it bluntly, our children are not ready for the New Church. They must first be children of Israel, and then disciples of Jesus, before they can enter intellectually into the mysteries of faith. They go through the states of the churches that prepared the way for the crown of them all, and the truth as it was addressed to those churches is best suited to their needs too. It is the stories of the Old and New Testaments that our children hear in their services, and the way they worship should be directed as those stories preach.
     The youngest children must learn to hear and obey the words of Jehovah. They must follow rituals as meticulously as did the children of Israel, and without any more reasoning why than is offered in the laws of Exodus and Deuteronomy. We should respond to their delight in repetition and consistency, and make children's service the same for them every week. We should give them specific instructions to follow, some that may even seem too harsh to rational adults. Their God is the jealous God of the Old Testament, who commands, "Thou shalt not . . . " Their own attitude is, at best, "All that the Lord hath spoken, we will do and hear." And when they are at their worst, it is not freedom from law and order that they seek, but a change to another absolute deity. They will build a golden calf if they are not reminded repeatedly of the Lord's commands.
     I believe that this comparison is valid even to the external details of behavior in church. I think that children should learn, and strictly adhere to, certain rules of behavior. They should be silent in church, should face the front always, should be careful of their personal appearance, and so on. As they pass from childhood to youth, these laws are never rescinded, but they are rephrased in New Testament terms. They are then done, not from mere obedience, but from love to the Lord as well. Only when adult age is reached does the approach to religion become rational, and even then the obedience and the love should not be diminished.
     In a high school student the rational mind has only begun to open.

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The sphere of children's service remains suitable as boys and girls come into their teens. All too soon they will be unwilling to attend anything associated with childhood, but until that time comes they can benefit from a mixture of the two kinds of service. They can attend children's service and adult worship alternately, or even both on some Sundays, so that there is no sharp break away from something for which we hope they have built up a real affection. If they make the change abruptly, they may build up new habits of non -participation and inattention as they come up against less simple lessons, sermons, and music.
     So the age at which children are to stop attending children's services is very flexible. I would say the same for the age at which they are to start, but I think that has already been stretched nearly to the breaking point. A great many parents in Bryn Athyn, and others, I suppose, throughout the church, make a practice of bringing infants to children's services. From boisterous two-year-olds to tiny bundles whose age is still reckoned in weeks, children who cannot possibly understand any of what is going on come to our children's services. Some of them are nice and quiet, even though they are incapable of listening. Others are not nice and quiet. The reasons for their being there are undoubtedly very complicated, but one that is often suggested will bear discussion. Remains. What does it mean? What does it have to do with church services? Not enough thought has been given to this subject, and it is the closest thing to a mystery of faith in the minds of some members of the church.
     The Writings leave little doubt as to the importance of remains. They are discussed many times over in the Arcana Coelestia, and it is shown there that they are vital to the process of regeneration. But it is also emphasized that man plays little or no part in the implanting of remains. Number 576 says that they are insinuated stealthily, or as it were, by theft! Number 1906 explains that they come in states of affection toward parents and even playmates; indicating that they are implanted seven days a week, and not only in special external circumstances. But the most important quotation I can offer is from AC 5561. It says: "See numbers 468, 530, 560, 561, 660, 1050, 1738, 1906, 2284, 5135, 5342, and 5344." Thus it is pointed out that this subject calls for extensive study, and cannot be treated fully in one passage. These numbers should certainly be read by anyone who wants to know how and when his children are receiving remains.
     After such a reading, the closest we can come to a defense of bringing infants to church would go like this: if a very young child can be taken to church without a great disruption of the order of the household (which probably provides as good a sphere as any for the implantation of remains), and if the child's behavior is perfect, there is some possibility that some small impression will be made on the growing mind.

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But when it is tried and does not work, an orderly retreat is the best thing for all concerned-children, parents, and the other people at the service. When a child starts to fuss or to chatter, even the most optimistic parent should realize that things will not get better of their own accord. The longer the exit is delayed, the more frenzied and embarrassing it becomes.
     Removal from church is the only appropriate punishment for misbehavior in church, regardless of age. It was the only one ever used by leaders; and in bad cases it was extended to the next week after the offense, to make the child aware that the privilege of a service especially adapted to his needs was his only if he did not abuse it and spoil it for others. And whatever rewards are offered for good behavior should stress the truth that better attention brings its own reward, the fuller enjoyment of the service. This can be made more tangible by such things as allowing the child to stay afterward and watch the chancel girls put out the candles, or letting him sit closer to the front next time. A place near the back, with a clear avenue of escape, is certainly best for the child's first few services. But as he proves his ability to participate, he can sit where he will get the most out of the service, rather than get out of it the most easily.
     Leaving a child at home can sometimes be more difficult than bringing him. We would hesitate to ask a baby-sitter if that meant excluding him or her from the service. Nor would we want one parent to stay home, particularly in a small society where the children's service is incorporated into the adult service. But when circumstances permit, we should still try to base our actions on an intelligent analysis of whether the child really does belong in church. As far as the child is concerned, there is actually an advantage in coming with one parent rather than both! It can become part of the pattern of "going to church" for him to tell the story to Mama or Daddy, as the case may be, after he comes home. This recalling of what the minister said is as close as a child can come to reflection on the teachings of the Word, and it will also stimulate better listening and participation.
     The young child will enjoy talking about the children's service, as he does about everything else. And this gives parents a chance to clarify his impressions, and make sure that they are true from the beginning. I have been assured by some parents that all children think the minister is the Lord. I think this idea should be corrected as soon as a question arises. The minister is a man who teaches us about the Lord, and a child can begin early to think of the ministry as one of the human uses he may later enter himself. Remember that the children of Israel never saw their God's human form.

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I think that a child will believe that the Lord is in the Word on the golden altar as readily as he will believe any other story, and that if any false impression persists the parents are at fault.
     Our ultimate goal is that our children become sincere and intelligent New Church men. Such benefits as children's services can help us strive toward that end, and deserve our best thought as to how they can be made most effective. The Writings hold the promise of enlightening the rational mind to see spiritual truth. This does not happen during childhood, but parents are given the opportunity to prepare for it. If we can help our children establish an affection for the worship of the Lord, we are doing the most that can be done toward introducing them to a rational religion. And we ourselves can have the thrill of seeing them enter into a delight that can last longer than a lifetime on earth.
PRAYER FOR DELIVERANCE 1958

PRAYER FOR DELIVERANCE              1958

     "Man's state by creation is that he may know that evil is from hell, and good is from the Lord; and that as of himself he may perceive this within him; and when he perceives it that he may reject the evil to hell, and receive the good, with the acknowledgment that it is from the Lord. When he does this he does not appropriate the evil to himself, and does not do good for the sake of merit. But I know that there are many who do not comprehend this, and who are not willing to comprehend it.
     "But yet let them pray thus: 'That the Lord may be with them continually, and lift up and turn His countenance upon them. And, since of themselves they can do nothing of good, that He may teach, enlighten and lead them; and grant unto them that they may live: lest the devil seduce them, and instill evil into their hearts; knowing that when they are not led by the Lord he leads, and breathes into them evils of every kind such as hatred, revenge, cunning and deceit-as a serpent infuses poison. For he is present, excites, and continually accuses; and wherever he meets with a heart that is turned away from God he enters in, dwells there, and drags the soul down to hell. O Lord, deliver us.'" (Apocalypse Explained 1148)

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     2. The New Creation Week

     As the Lord taught while in the world, so He revealed His Divine Human. He did not teach from His Mary-human. At that time, it is true, it was not possible for men to see the glory of His Human in the same fulness and brightness as in the time of His second advent. Yet those who believed in Him, in the simplicity of their faith, believed in nothing else than His Divine Human. Therefore it is said: "And we beheld His glory" (John 1: 14). Hence it is clear that the difference between the Lord's revelation of Himself in His two advents is not a difference in kind, but only in degree. Accordingly we read: "When the Lord was in the world He revealed interior Divine truths that were to be for the use of a new church about to be established by Him and that did serve that church. For like reasons the Word has been opened interiorly at this day, and still more interior Divine truths have been revealed therefrom for the use of a new church, that will be called the New Jerusalem" (AE 948: 2).
     The Lord's Prayer is the foremost example of the interior truths He revealed in His first advent. In that prayer His Human stands forth: first, because those who learn and use it, know that it was taught from His own mouth. Furthermore, it is addressed to none other than Himself. We say, "Our Father," and know well the teaching; "He that hath seen Me hath seen the Father" (John 14: 9). Finally, it ascribes all things to Him to all eternity, for we are taught to say: "Thine is the kingdom, and the power, and the glory, forever." If, therefore, the Lord's Prayer is understood in the spirit of the Word, and is so loved, then the Lord is loved in it; for in very truth that prayer is His.
     The interior truths that are openly stated in the prayer are, briefly, as follows: That the Lord is our Father in the heavens, and that He alone is holy; that the living kingdom is His, and that it will come; that He instructs and leads men, so that it is possible to do His will on earth as in heaven; that He gives all nourishment, and hence life, for the spirit as well as the body; that He teaches concerning sin, and that His teaching, if obeyed, leads to forgiveness; that He protects man in temptation, and fights for him and together with him and so delivers him from evil; and that His kingdom is established in this way, wherein He, as the King of the kingdom, is seen in glory and power.

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     In our day these interior truths are opened up still further; for, as compared to the New Testament, "still more interior Divine truths have been revealed" in the Writings. In the light of these Writings it is seen that the Lord's Prayer is indeed a summary of the entire Word-of all Divine revelation-and that in consequence thereof there is a parallel between it and all other summaries of the Word. For instance, it compares perfectly with the Two Great Commandments-love to the Lord and charity toward the neighbor; and with the more interior restatement of these commandments in the form of the two "essentials of the New Church" (AR 4901, 491) -for the whole burden of the Lord's Prayer is that man may turn to the Lord and derive all truths and goods from Him, and that he may shun evils as sins against Him. In fact, the first petition in the prayer is expressive of the first essential-"Our Father . . . hallowed be Thy name"; just as the last petition testifies to the second essential-in temptation "deliver us from evil." So, in like manner, it parallels the two tables of stone, the first of which contains the commandments concerning love to the Lord ' and the second of which gives the laws of love towards the neighbor. Also, it contains all the truths of the Ten Commandments individually, as has been demonstrated by other writers; and certainly it could be shown that the like applies to the Ten Blessings.
     In these articles, however, our attention is directed to a comparison of the Lord's Prayer and the seven days of creation. It is well known that the creation week is a summary of the Word. Thus it is hoped to show that the Lord's Prayer is indeed a creative prayer, that is to say, if its truths are willingly obeyed; and that it is designed to create with men a new heaven and a new earth-a new church in heaven and on earth, or internally and externally in the mind. We are taught that "the whole of the Lord's Prayer, from beginning to end, has respect to this time" (Inv. 37); and "that the Lord is establishing a new church at this day . . . and that thus will be fulfilled all that is contained in the Lord's Prayer from beginning to end" (AR 839). As true prayer generally signifies revelation (AC 2535), so it is clear that the Lord's Prayer signifies and contains all Divine revelation, particularly the Revelation of the Second Advent.
     Now, as pointed out in our Introduction, the Lord's Prayer consists of six distinct petitions, followed by a seventh part in the form of an ascription. Let us try to see first in broad outline, and later somewhat in detail, how these seven parts compare with the seven days of creation.

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     Brief Outline

1. Our Father who art in the heavens, hallowed be Thy name.

And God said, Let there be light: and there was light.

     The Lord is the Light of the World. "That was the true Light, which lighteth every man that cometh into the world" (John 1: 9). Our "Father" is the Lord in His Divine Human, and His "name" is everything by means of which He reveals His Human and becomes known. Thus the Lord's "name" is particularly the whole Word, in which His Human stands forth to view. The light which shines forth by means of the Word is the light of the sun of heaven, in the midst of which is the Lord. In that light, therefore, is life from the Lord; "and the Life was the Light of men" (John 1: 4). Light and life from the Lord, conveyed by means of His Word, is what is called the Divine Proceeding, or the Holy Spirit; and from that Divine shining forth is reformation and regeneration with man, provided that man "hallows" it in humility of life. The commencement of his reformation and regeneration is when he first turns to the Lord alone for instruction and guidance. The Lord then becomes his Light.

2. Thy kingdom come.

     And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

     The waters are knowledges concerning truth and good. Those above the firmament pertain to spiritual things, those below to natural things. To keep them distinct is not only to know them apart from one another but also to value them according to degree: thus to view the natural things in relation to, and from, spiritual things. This is the beginning of the descent of the Lord's kingdom, since it is the beginning of the subordination of the natural to the spiritual.

3. Thy will be done, as in heaven, so upon the earth.

And God said, Let the earth bring forth tender grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth.

     After man has accustomed himself to looking to the Lord, and learning from Him the relative values of the spiritual and the natural, he comes into a state of repentance. He is guided by the Lord into that state, because he is now ready to see himself in comparison with what is from the Lord. Yet in his efforts to change his acts and thoughts he appears to himself to act by his own power. For this reason he is not yet living, spiritually speaking: the things he brings forth are not yet animate. His works are not the true works of charity, but are "like" them (AC 9), and are called "tender grass," and also "herb yielding seed," and afterwards "tree bearing fruit" (ibid.).

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     Nevertheless, his repentance alters the state of his exterior natural, which is being brought into conformity with his interior natural, where are the remains from the Lord and conscience. He is praying that the Lord's will may be done on his earth as it is done in his heaven. This is according to order, for regeneration must descend from the Lord through the internal man, and then through the interior natural into the exterior natural (see AE 475: 6 and 940: 2, 3; and cf. the 2nd Law of Providence, DP 100 et seq.).

4. Give us this day our daily bread.

And God said, Let there be luminaries in the firmament of heaven to give light upon the earth.

     In the degree that the exterior natural has been brought into conformity with the things that are from the Lord in the interior natural, in that degree may heavenly things come forth and manifest themselves to man's affections and thence to his thoughts. The "great luminaries" have operated before, too, but in secret through conscience. Now they begin to touch the man's heart, and for the first time he experiences delight from things spiritual. These spiritual things, together with delight, constitute the bread of heaven, which his will and hence his thoughts now receive as food (see AC 678-680). "Man shall live by every word that proceedeth out of the mouth of God" (Matt. 4: 4). This Word is not only the written revealed doctrine-in the Testaments or in the Writings-but also at the same time the Divine life and light that operate by means of that doctrine. The operation itself is by influx into the forms of doctrine, and is what is perceived with delight as "the great luminaries" of love and faith.

5. And forgive us our debts, as we also forgive our debtors.

And God said, Let the waters cause to bring forth the creeping thing, the living soul; and let the fowl fly above the earth upon the faces of the expanse of the heavens.

     When spiritual life is beginning to be established within man he is purified internally, for only good and truth can drive out evil and falsity (Life 71). His previous work of repentance was his work of regeneration, as of himself, but from the doctrines of the Word. By this cooperation on the part of man the Lord was able to operate from within as well as from without; that is to say, cleanse the inside as well as the outside of the cup and platter. This is forgiveness. In the beginning, however, the reception of spiritual life manifests itself as a new way of thinking-a new and more interior outlook on life rather than a new, spontaneous, all-infilling will.

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The forgiveness progresses as it were in two stages: first it purifies the understanding, and imparts a spiritual essence to it; then it cleanses the will. The "creeping things of the waters" are the knowledges of the memory vivified by spiritual life, and the "fowls" are the thoughts of the heart thence resulting. These are now "forgiven," for they derive their life from the Word.
     The second part of the fifth petition-"as we also forgive "-signifies the outlook of charity, that is to say, the good that is from truth. All of this belongs to the state of reformation.

6. And lead us not into temptation, but deliver us from evil.

And God said, Let the earth bring forth the living soul after his kind. . . . And God said, Let us make man in our image, after our likeness.

     By means of temptations as to the will man's affections, too, are purified. These affections are signified by the "living soul," the "beast," etc. The animated things of the fifth day were of "the waters," but those of the sixth day of "the earth," signifying things of the understanding and things of the will, respectively. Good affections are established in the "earth" of the mind through temptations; and when this is being done, the internal and truly human things of the mind gain dominion and are confirmed. The evil affections in the exterior natural, which opposed the influx of interior things, have been replaced by good affections. Thus is born the new will, which is called "man."
     There are temptations of the understanding, and temptations of the will. The latter may be described as the temptations themselves with man, for they alone are conclusive. Also, they exceed by far as to intensity and consequence anything that has gone before. By means of them there is deliverance from evil itself; whereas temptations as to the understanding free the mind from falsities. The temptations of the understanding are signified by "forgiveness," because it is by means of them that forgiveness, that is to say, liberation, is initiated; also because real forgiveness cannot take place except by means of temptations.
     But as the understanding is being purified, so the old will, perceiving the impending doom, prepares for desperate resistance. Thence results a raging conflict, which is felt as if the heart itself were being torn asunder. In the pangs of conflict, and under the influence of the old will, man then cries: "Lead us not into temptation." But the purpose of the conflict is liberation and peace, and this the new will knows right well. For this reason another cry is simultaneously present in the mind: "but deliver us from evil." In the end the mind is formed into an image of the Lord, after His likeness.

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7. For Thine is the kingdom, and the power, and the glory, for ever.

And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made.

     After the new will has been firmly established, the Divine operation, or influx, comes to rest in man; for it is in its rest when there is no longer any opposition. There is indeed no cessation of the Divine operation, but it is now an operation in peace. The Divine rests in its own kingdom-the kingdom of its own making. "Thine is the kingdom." "Power" pertains to Divine good, and "glory" to Divine truth; and these two-which are the Divine life-make the kingdom; inflowing into it, vivifying it constantly, governing it, and blessing it. "Thine is the power and the glory." "Forever" means, eternally renewed; for eternal life is eternal growth and development.

     It is said that all things were made "by the Word" (John 1). So also must all things be made by the Lord's Prayer, that holy epitome of the Word. But creation from the Divine Human, as revealed in the Lord's Prayer, is a new creation, namely, that of the fifth and crowning church in heaven and in the world, the Lord's New Church.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     Our Old Testament readings this month are in the inspired prophecies of Isaiah. This prophet, whose name means "salvation of Jehovah," was called to prophesy in the fifty-second year of Uzziah, and continued his work up to the last year of Hezekiah-a period of about fifty-five years. Practically nothing is known of his personal history, but he held the same position with regard to the kings of his time-Uzziah, Jotham, Ahaz and Hezekiah-that Elijah and Elisha had done in reference to the contemporary monarchs of Israel.
     His period was a critical one. Luxury and oppression, idolatry and immorality, vain confidence in man and lack of trust in God, together with perfunctory attention to worship, were the characteristics alike of Israel and Judah. Assyria was at its height; the old Babylonian power was beginning to reassert itself; Syria was approaching its end; Egypt was exalted, but ready to fall; Moab, Ammon, Philistia and Edom, once dangerous enemies, were nearing their desolation. Isaiah's prophecies concerning the destinies of these nations and of Israel-the ten tribes and the two-are significant of the fate in the judgment after death of those in the states represented by these peoples. However, this book does not treat only of judgment. Even in the letter, it so obviously looks to the coming of a Savior, whose work for Jew and Gentile alike should exceed any national deliverance, that Isaiah has been called the evangelical prophet.
     The prophetical style was produced by a particular kind of inspiration. We are instructed that Divine truth was manifested to the prophets by speech, by visions, and by dreams. It was only by the first of these modes, however, that the Word was revealed through them, and this by a living voice. When the Word was to be given, the Lord sent an angel filled with his aspect, who uttered the actual words that were to be written; and as the words thus came forth immediately from the Lord, each one was filled with what is Divine and contained in itself an internal sense. The angel spoke, not as man with man, but as the angel of the Lord with man; which meant that the prophet recognized the voice of Divine authority, that the angel spoke in words taken from the prophet's memory, and that the prophet then spoke or wrote the very words that were thus dictated. For this reason it is not said that the prophets were inspired by the Holy Spirit but by the Spirit of Jehovah.

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ANNUAL COUNCIL MEETINGS 1958

ANNUAL COUNCIL MEETINGS       W. CAIRNS HENDERSON       1958

     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 Chamber of the Bryn Athyn Cathedral Church, January 28-31, 1958, with Bishop de Charms presiding.
     In addition to the Bishop of the General Church there were present one member of the episcopal degree, twenty-two members of the pastoral degree, and one member of the ministerial degree, namely: the Rt. Rev. Willard D. Pendleton; the Rev. Messrs. Elmo C. Acton, Karl R. Alden, Geoffrey S. Childs, Harold C. Cranch, Roy Franson, W. Cairns Henderson (secretary), B. David Holm, Robert S. Junge, Louis B. King, Hugo Lj. Odhner, Ormond de C. Odhner, Dandridge Pendleton, Martin Pryke, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Erik Sandstrom, Frederick L. Schnarr, David R. Simons, Kenneth O. Stroh, Jan H. Weiss, William Whitehead; Raymond G. Cranch.
     A meeting of the Bishop's Consistory was held on Monday evening, January 27th. There were six regular sessions of the Council, four in the morning and two in the afternoon, one open session, and one joint session with the Board of Directors of the General Church. On Monday afternoon, January 27th, meetings were held in the Bishop's office with the pastors and with the headmasters of local schools; the Missionary Committee met on Thursday afternoon, January 30th; and the General Church Publication Committee met on the Mondays immediately preceding and following the sessions of the Council.
     Bishop de Charms, in opening the first session, welcomed all who were in attendance. Messages of greeting from the Rev. Messrs. Bj?rn A. H. Boyesen, Frederick E. Gyllenhaal, Donald L. Rose and Frank S. Rose were presented to the Council, and the order of business was considered.
     Standing reports made during the week were those of the Liturgy Committee, which invited discussion of the draft of a revised betrothal service that had been circulated earlier; the committee on mistranslations in the Word, which again reported that it had no report; and the Missionary Committee or Committee on Church Extension. The Rev. Geoffrey S. Childs, chairman, reported for a committee appointed to study possible changes in the time and place of the annual meetings of the Council of the Clergy; his report was discussed, but no action on it was taken.

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The Secretary of the General Church, the Secretary of the Council, the Editor of NEW CHURCH LIFE, and the Chairman of the Sound Recording Committee, whose reports are made to the Joint Council, spoke briefly on points they wished to bring to the attention of their colleagues.
     Four addresses were given at the regular sessions. The Rev. Roy Franson spoke on "The Importance of Externals," and the Rev. Jan H. Weiss on "The Organization of the Intermediate State." The program committee, under the chairmanship of the Rev. Kenneth 0. Stroh, offered a two-part presentation of the subject "Influx and Enlightenment." Mr. Stroh himself offered a thorough study of the doctrine of influx, and the Rev. Erik Sandstrom an equally thorough study of the doctrine of enlightenment. The program was well received, but it was felt that if major doctrinal studies could be circulated before the meetings there would be more time for discussion, and more satisfactory discussion. A few short matters were considered also by the Council. A short paper, "The Writings and the Trinity," sent by the Rev. Frank S. Rose, was read by the secretary; the Rev. Martin Pryke raised some questions in connection with our funeral customs and with the use of "Amen" in certain parts of the service; the Rev. Erik Sandstrom introduced a brief consideration of the place of the Holy Supper altar on the chancel; and the Rev. Robert S. Junge wanted to know how members felt about being photographed in priestly robes. On this last question the feeling was unanimous that while robes man be worn for a formal portrait, a priest when robed should not be photographed informally or asked to pose with any group. A paper on Home Dedication was left over until next year.
     Several resolutions were adopted during the regular sessions. It was resolved to hold the Annual Council Meetings in 1959 from Tuesday, January 27, through Saturday, January 31. The Bishop was asked to appoint a program committee as usual to provide for two of the regular sessions, and was asked also to appoint a committee to study and report on procedures by which the Council might obtain more time for its deliberations within its present schedule of meetings from Tuesday through Friday morning. The secretary was instructed to send a message of thanks and appreciation to the ladies who provided refreshments during the morning recesses. A Memorial Resolution for the Rev. Charles Emil. Doering was adopted by rising vote. (See p. 178.)
     The Open Session of the Council was held on Friday, January 31, after the usual Friday Supper of the Bryn Athyn Church. Bishop de Charms presided, and an address on "The Lord's Temptations after His Thirtieth Year" was delivered by the Rev. Dandridge Pendleton.

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This address was published in NEW CHURCH LIFE for March, pp. 103-115. A new and pleasant feature this year was an Open House at the Club House arranged by the Civic and Social Club to follow the Open Session. Bishop and Mrs. de Charms were the host and hostess, and both clergy and laity appreciated the opportunity thus given them to get together.
     This year there were several organized social functions. A supper and social evening at the home of Dr. and Mrs. Hugo Lj. Odhner and a luncheon party at the home of Bishop and Mrs. de Charms provided opportunity for the renewal of friendships and the interchange of ideas. It was especially interesting at these gatherings to hear from the Rev. Erik Sandstrom, who was attending the meetings for the first time since he became a member of the Council in 1934. On Friday and Saturday Mr. Raymond Pitcairn was host at two luncheon parties to members of the joint Council and male members of the Academy Faculty; and there were, as usual, many private social functions to which various members of the clergy were invited, and which afforded much appreciated opportunity for relaxation in the midst of a busy week. Although these social occasions are not part of the Annual Council Meetings, gratitude to the Bryn Athyn hosts and hostesses who provide them requires that they be mentioned in this report.
     Respectfully submitted,
          W. CAIRNS HENDERSON
               Secretary of the Council of the Clergy.
JOINT COUNCIL 1958

JOINT COUNCIL       HUGO LJ. ODHNER       1958

     FEBRUARY 1,1958

     1. The 64th regular joint meeting of the Council of the Clergy and the Directors of the Corporation of the General Church of the New Jerusalem was held on February 1, 1958 at 10 a.m., in the Council Chamber of the Bryn Athyn Church.
     2. Bishop de Charms opened the meeting, leading in prayer and reading from Isaiah 51. The following members were present:

     OF THE CLERGY: Rt. Rev. George de Charms (presiding), Rt. Rev. W. D. Pendleton, Rev. Messrs. E. C. Acton, K. R. Alden, G. S. Childs, H. C. Cranch, Roy Franson, W. C. Henderson, B. D. Holm, H. L. Odhner (secretary), O. de C. Odhner, Martin Pryke, N. H. Reuter, N. H. Rogers, Erik Sandstrom, F. L. Schnarr, D. R. Simons, J. H. Weiss, and R. G. Cranch. (19)

     OF THE LAITY: Messrs. D. E. Acton, E. T. Asplundh, R. G. Barnitz, G. E. Blackman, R. W. Childs, Esq., E. H. Davis, Esq., G. E. Doering, Esq., T. N. Glenn, J. E. Kuhl, P. C. Pendleton, Esq., Raymond Pitcairn, Esq., G. M. Smith, Arthur Synnestvedt, Esq., Stephen Pitcairn (Corporation secretary), L. E. Gyllenhaal (Corporation treasurer). (15)

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     3. The Minutes of January 26, 1957, were adopted as printed in NEW CHURCH LIFE 1957, pages 181-190.
     4. The presentation of the usual Reports was dispensed with.
     5. The Bishop stated that this gave an opportunity for a fuller consultation between the clergy and laity represented in this Council in the matter of the needs and uses of the church. This was, he felt, imperative at this time.
     Three pressing questions before us were closely interlocked. The first was: What is the responsibility of the General Church to provide for teachers for our elementary schools? Is it imperative at this time to increase the salary scale of our teachers? Our teachers have always been ready to make any necessary sacrifices; but how far are we justified in accepting disproportionate sacrifices on their part? This is also complicated by the strong tradition that the societies must be independent and that our schools should not be under financial dependence on the church at large. We cannot blind ourselves to the situation.
     It raises the question, What is the responsibility of the General Church to our elementary schools as such? Under what circumstances should the General Church give assistance to existing schools or aid for starting new ones?
     Our general concept has been that such educational projects should not be started until a society is able at least to take care of the full support of its pastor and has prospects of maintaining a school. But under such circumstances no new schools have been established for a long time.
     Now one society which has more prospective pupils than some existing schools has nobly struggled for years to reach the point of full self-support, but is now faced with the question whether it is right to disregard the needs of these children because the society cannot proceed further without help from the General Church. A letter from Detroit states that they are anxious to establish a school, but that if they do, they would not be able to take over the full support of their pastor without assistance from the General Church. Does the General Church have a responsibility here? Circumstances differ.      In some cases, prospects of growth are etherial. There needs to be serious examination of each situation, whether in the matter of starting a new school or helping one that faces the alternative of closing because of financial difficulties.
     If we do recognize a responsibility here, a third question arises. For in recent years the General Church has been facing a very close margin between income and expense.

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Should we consider curtailing other activities in order to assist some of our societies? We have for many years tried to bring the ministrations of the church to many of our people who because of economic conditions have scattered far and wide. It is a question both of finances and manpower. How far can we ask our priests to care for such a wide territory in view of their limited strength. Has the time come to concentrate more fully on the centers we have? If we do this, there is possibility of further losses because our hope has been that the isolated will form circles which grow into self-supporting societies. This hope has not been fulfilled in many cases, although we have sent our best men to the work. Yet those who have been ministered to have remained in the church and their children also, many having gone through the Academy schools. This will be less likely, if our ministrations are withdrawn.
     It is necessary for us to see the whole picture. No radical change is called for. But we cannot concentrate on both policies and some adjustments would have to be made. Should we give up places which show no prospect of growth for places more promising? It is beyond human judgment to determine where such prospects of growth are, and in the past we have had surprises in both directions. We must expect to make mistakes.
     But we are faced with the fact that the ministers have reached the breaking point, and that the time and the expense of travel is very considerable. The number of our ministers is at present static, with little hope of increase in the next few years; and the more ministers we have in the extension field the greater will be the financial burden on the General Church.
     As to our teachers-we cannot ask of them unequal sacrifices. And if there arises a situation where a society can with some promise of success establish a school, should we not earnestly consider whether our help should not be offered, or whether the society should bear the full responsibility lest its independence be endangered?
     Finally, if we are going to "cut down" on the ministrations to the isolated, on what basis should we cut here and not there? The problem is complex. We need to think it out together, for we cannot postpone our decisions. The Bishop had a profound belief in the importance of carrying our church to the isolated, for he had seen more disastrous results from our failure to do so. The present questions therefore had been much on his mind and weighed somewhat heavily on his heart.
     During the ensuing discussion, certain points and suggestions were brought out by various speakers:
     The General Church has already assumed a responsibility for providing a minimum salary for teachers in our society schools.

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Yet this minimum is not always sufficient, and the removal of a teacher to another society may entail a considerable cut in income. Possibly we should pool our finances as well as our professional knowledge and our teaching staff.
     The first concern of a society must be the provision for worship and support of the pastoral office. The provisions for education, and if possible, a school, comes next in order. The primary area from which we can look for permanent growth is New Church education. We urge our people to move their families, when there is a choice, to the neighborhood of a New Church school. But this would result in the growth of only a few existing societies.
     But how can a new society come into the position of developing a school to assure its growth? In the past a school could be started for a modest sum, but now government regulations call for large outlays in equipment. Unless the society has men of wealth, it can never come to the point of establishing the means of permanent growth. And the General Church has never helped to finance a missionary program to attract new supporters. How do we build a society within this our church? Unless a solution to this dilemma be found, the time has passed when there can be established a single new school on this continent!
     No General Church member should be cut off from the sacraments; although in some cases people cut themselves off by moving away of their own choice. We must guard against neglecting work with the isolated children, prospective pupils of the Academy. But all extension work should be educational, and groups and societies must give education in some form and look to the eventual establishment of schools. Only intensive and persistent work can bring the support that is needed.
     If the General Church were to respond to new needs without curtailing its present uses it is clear that more funds would be required. There are enough people in the General Church to raise such funds if the needs were clearly presented. And visiting pastors could aid in making clear to groups and families the costs of ministrations in time and money. A short statement presenting the actual needs could be enclosed with the more formidable Treasurer's Report.
     The misapprehension that the General Church is a wealthy church should be corrected, as we have frequent deficits. A committee is needed to consider ways and means to meet such situations as that in Detroit and form a balanced policy. If the church can be brought to recognize the importance of the existing needs, means will be found to carry on those uses.
     6. On motion of Mr. P. C. Pendleton it was unanimously resolved that the Bishop be requested to appoint a Committee from the membership of this body to study the several needs of the General Church and the best methods of meeting them, and to make a report to the next meeting of this Council.

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     7. A Resolution in memorial of the late Rev. Dr. C. E. Doering was passed in silence by rising vote:

     "Our brother, the Reverend CHARLES EMIL DOERING, has been called to the spiritual world since our last Council meetings. Soon after his ordination he was one of the five priests, now all in the spiritual world, who in 1897 requested Bishop W. F. Pendleton to be their leader in organizing the General Church. In various periods of his life, Charles E. Doering served with ability and zeal as Treasurer of the Academy, member of its Board, Manager of the Book Room, and Treasurer of the General Church, as teacher of Religion, Superintendent of the Academy Schools, and Dean of Faculties. He was an outstanding teacher of Mathematics, a sincere student of Swedenborg's philosophy, and compiled a course on the Principles and History of New Church Education. He served under successive bishops as a valued member of their Consistories.
     "Be it resolved that we record our affectionate regard for him and our remembrance of his valued labors during his sixty-one years of service as an ordained priest of the New Church, and of his lifelong devotion to the great cause of New Church education.
     "And be it further resolved that this memorial be spread upon our Minutes, and that a copy be sent to his family."

     8. Mr. Geoffrey Blackman: "It is a great privilege to have this opportunity to pay a tribute to a man who has earned the respect and admiration of us all. In attempting to produce a suitable resolution in memory of Warren Reuter, emotions arise that make it difficult to recapture the essential genius of the man. Warren inspired the deepest affection among a wide circle of friends, both in the church and among his business associates. He was always ready to give of his time and boundless energy to promote the uses of the church he held so dear, and was, 1 think, the most sincere New Church man, in every sense of the word, that it has been my privilege to know."

     He therefore presented the following resolution:

     "Whereas the Lord in His merciful Providence has called our friend and brother in the church, WARREN A. REUTER, to a higher use in the spiritual world, we the joint Council of the General Church, delighting in the knowledge of his resurrection, do now
     "Resolve to carry on the work of the church which he so earnestly shared with us, and do hereby express our deep affection and esteem for one who will be sorely missed."

     The members adopted the resolution by rising vote.
     9. A memorial resolution occasioned by the death of Mr. Robert M. Brown was presented by Mr. Daric Acton and passed by rising vote.

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     "With the passing into the spiritual world of our friend ROBERT M. BROWN on January 5th, 1958, we have lost a loyal and staunch New Church man. He was a leader in the Olivet Society in Toronto, and a man whose whole training was to promote the establishment of the Lord's New Church by supporting to the utmost of his ability the lay uses of his society, of the Academy, and of the General Church.
     "Let it therefore be resolved that, whereas the Lord in His mercy has called our brother Robert M. Brown into the spiritual world, we, the joint Council of the General Church, wish to express our sincere appreciation of the enthusiasm, loyalty, and integrity with which he carried out the uses of the church, and extend our deepest sympathy to his wife and family."

     10. The reports of officers and committees were received and filed for publication in the April issue of the NEW CHURCH LIFE.
     11. The meeting adjourned.
          Respectfully submitted
               HUGO LJ. ODHNER,
                    Secretary.
ANNUAL REPORTS 1958

ANNUAL REPORTS       Various       1958

     SECRETARY OF THE GENERAL CHURCH

     The Roll of the General Church during 1957 suffered a net loss of twenty-six members. The main reason for this statistical loss was a delayed revision of our membership roll in Brazil, which resulted in the recording of 22 deaths and the dropping of 31 names representing persons no longer associated with our movement. Besides this, we recorded 46 deaths and 2 resignations, and 4 names were dropped.
     Through a secretarial error, the name of Mrs. Frank A. Wedel was listed in 1955 as dropped, and has now been duly reinstated on the roll. This should make the total membership for January 1, 1957, read as 2900 instead of 2899 as reported last year.

Membership, Jan. 1, 1957 (U.S.A.-1772, Others-1128)                     2900
Deaths (U.S.A.-24, Brazil-22, Others-22)                68
Resignations (U.S.A.-1, Others-1)                          2
Dropped from the Roll (U.S.A.-1, Brazil-31, Others-3)          35
Losses                                              105
New Members (Certif. 4597 to 4675) (U.S.A.-50, Others-29)     79
Net loss                                              26           26
Membership, Jan. 1, 1958                                         2874
(U.S.A.-1796, Other countries-1078)


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     THE UNITED STATES

     NEW MEMBERS


     January 1, 1957 to December 31, 1957

     Arizona: Tucson
Mr. Malcolm David Gyllenhaal

     California: Glendale
Miss Virginia Covert Cranch
Mr. Aldvin Myron Nickel
Mrs. A. M. (Vlora Hollabaugh)

     California: Long Beach
Mr. Charles Arthur Hale

     California: Los Angeles
Mrs. Carroll Packard (Evelyn Frost) Buck

     Colorado: Denver
Mrs. Frank (Mildred Ashbaugh) Evans

     Florida: Miami
Mr. William Gould Talley

     Georgia: Brunswick
Mr. Hansell Ray Wade

     Illinois: Chicago
Mr. Samuel Turberville Mayo
Mrs. S. T. (Melba Virginia Hendricks) Mayo

     Illinois: Elgin, South Elgin
Mr. Ernest Franklin Miller
Miss Marilyn Jeanne Witzke

     Illinois: Glenview
Miss Corinne Yvonne Coffin
Miss Diane Croll
Miss Emily Alice Gladish
Mr. John Harvey Horigan
Mr. Conrad Eldred Iungerich
Mrs. Hubert (Joyce Claire Puckey) Junge
Mrs. J. Ralph (Barbara Ann Barnes) Synnestvedt

     Michigan: Clawson
Mr. Ronald Raymond Shaw
Mrs. R. R. (Nancy Roper) Shaw

     Michigan: Ferndale
Mr. Thomas F. Steen

     Michigan: Manistee
Miss Sharon Synnestvedt

     Ohio: Cincinnati
Mr. Robert Francis Zecher

     Pennsylvania: Bryn Athyn and District
Mr. John Bertrand Austin
Mrs. J. D. (Janet Davis) Austin
Mr. Joseph Stevens David
Miss Ladice David
Miss Susanna Rothaermel Glebe
Mr. Calvin Howard Jefferies
Mrs. C. H. (Grace Ellicott) Jefferies Nickel
Miss Janet McClarren
Mr. Robert Raphael Pitcairn
Miss Beatrice Eva Sharp (Mrs. R. R. Pitcairn)
Mr. Robert Alan Smith
Miss Sonja Synnestvedt
Mr. George Price Tyler
Mrs. William L. (Barbara Joan Walder) Weaver

     Pennsylvania: Erie
Miss Cora Lee Woodworth

     Pennsylvania: Lansford
Mr. Daniel Bynon Leonard, Jr.

     Pennsylvania: Philadelphia
Miss Joanne Walter

     Pennsylvania: Pottsville
Mr. George Robert Martz

     Pennsylvania: State College
Mr. Emmett Jean Henry

     Pennsylvania: Zionsville
Mrs. Alma Irene (Waelchli) Campbell
Miss Mary Anne Campbell

     Texas: Texarkana
Mr. Gordon Charles Morey
Mrs. G. C. (Betty Irene Byerly) Morey

     Washington, D. C.
Mr. Charles Clinton Runion
Mrs. C. C. (Millicent Holmes) Runion

     CANADA

     British Columbia: North Vancouver
Mr. Elden Lloyd Fairburn

     Ontario: Badjeros
Mrs. Phyllis Wilbelmina Rona (Stuch) Taylor

     Ontario: Kitchener and Waterloo
Mr. John Victor Johnson
Mrs. J. V. (Evelyn Jean Sornberger) Johnson

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Mr. Peter James Lermitte
Mrs. P. J. (Jeanette Marguarite Siberry) Lermitte
Miss Paula June Ann Roschman
Miss Elizabeth Ann Schnarr
Miss Sandra Louise Schnarr
Mrs. Leon Frederick (Olive Jeanne Pratt) Stroh

     Ontario: Toronto
Mr. Thomas Robert Fountain
Mr. Basil Cyril Laurence Orchard
Miss Joan Margery Parker
Miss Joyce Elizabeth Zorn

     Quebec: Montreal West
Miss Gretchen Anne Timmins

     BRAZIL

     Rio de Janeiro
Sr. Alejandro Joso Cabassa
Snra A. J. (Stella Leonardos da Silva Lima) Cabassa
Sr. Alcides Brandao de Mendonca Lima
Srta Cecy de Mendonqa Lima
Sr. Gilto Bastos de Roure
Sr. Sebastiao Tamangueira

     ENGLAND

     Essex: Chelmsford
Miss Elizabeth Ann Pryke

     Surrey: Pultenham
Mrs. George Mellanby (Kathleen Ninette Wellesley Richards) Little

     Worcestershire: Shelsley Beauchamp
Mrs. Leslie W. (Kathleen Alix Moubray) Moore

     DENMARK

     Dragor
Mr. Svend Andreas Strobaek
Mrs. Helen Solveig Hansen Strobaek

     SWEDEN

     Stockholm
Mr. Arne George Fredric Weise

     AUSTRALIA

     N.S.W., Revesby
Mrs. Shirley Louise Taylor

     SOUTH AFRICA
Miss Gabrielle Mansfield


     DEATHS

     Reported during 1957


Alden, Mr. William Hyde Jr., Feb. 8, 1957, Philadelphia, Pa. (68)
von Axelson, Mrs. Anna Hedvig Gerda E. (Holm), Jan. 10, 1957, Tranas, Sweden. (75)
Bergstrom, Mr. Julius Emil, June 27, 1956, Denver, Colo. (69)
Cooper, Mrs. William Ryle (Kathleen Waters), June 1, 1957, Philadelphia, Pa. (67)
Doering, Miss Caroline, Oct. 10, 1957, Abington, Pa. (97)
Doering, Rev. Dr. Charles Emil, Feb. 1, 1957, Bryn Athyn, Pa. (86)
Doering, Mrs. Frank Lyons (Elizabeth Mary G. Richardson), Nov. 13, 1957, Pittsburgh, Pa. (57)
Evens, Mrs. William Arthur (Rosella Pearce), Aug. 9, 1957, Calgary, Alberta, Canada. (68)
Freeman, Mrs. Burton Reed (Emma Anna McKenney), May, 1941. Of Abington, Mass.
Fuller, Mr. Benjamin Delano, July 5, Rocky River, O. (94)
Glebe, Mr. Nelson Henry, July 27, 1957, Kitchener, Ont. (75)
Good, Mrs. Leander Detwiler (Emily Kingsbury Jordan), Jan. 20, 1957, Philadelphia, Pa. (85)
Grant, Mr. William Thomas, of Kansas City, Missouri. Date and age unknown.
Griffin, Mr. George Robert, Oct. 22, 1957, Toronto, Ont. (52)
Gunther, Mrs. Herman W. (Lydia Regina Grebe), Annapolis, Md. (87)
Hansen, Mrs. Georg Holger Christian (Andrea Marie Lind), Oct. 21, 1957, Copenhagen, Denmark. (69)

186



Happee, Mrs. Hendrika Kijntje (Wijntje), Feb. 15, 1957, Loosduinen, Holland (89)
Harrison, Mr. Frank Arthur, June 21, 1956, Harrogate, England. (73)
Heilman, Mrs. Uriah Orie (Iris La Rue Johnston), data unknown.
Jesseman, Mr. Stanley Douglas, Mar. 16, 1957, Hamilton, Ont. (67)
Jones, Mr. Harold Charles, Nov. 27, 1957, Northampton, England. (57)
Kirsten, Mr. Alfred Herman August, Sep. 12, 1957, Kogarah, N.S.W., Australia.
Kuylenstierna, Mrs. Gurli Amalia, July 5, 1957, Stockholm, Sweden. (91)
Lechner, Mr. Herman, Aug. 2, 1957, Los Angeles, Calif. (77)
Lennie, Mr. James, Sep. 27, 1957, Hamilton, Ont.
Moorhead, Mr. Donald Thomas, Apr. 18, 1957, Westchester, Pa. (35)
Motum, Mr. Kesel John Honywill, Mar. 8, 1957, Chelmsford, England. (58)
Nelson, Miss Adah J., Mar. 31, 1957, Glenview, Ill. (93)
Pamp, Miss jenny, Feb. 25, 1956, Vaxjo, Sweden. (78)
Priest, Mr. William, Nov. 5, 1957, Chistlehurst, England. (92)
Raderneyer, Mr. Cornelis Stefanus, of East London, South Africa.
Reuter, Mr. Warren Adolph, Dec. 16, 1957, Chicago, Ill. (51)
Roehner, Mr. William John, Apr. 8, 1957, Philadelphia, Pa. (80)
Rogers, Mrs. Mildred Alice Margaret (Mayer), Nov. 20, 1957, Durban, South Africa. (73)
Schnarr, Dr. Robert Werner, Jan. 31, 1957, Kitchener, Ont. (84)
Schulz, Mr. Haakon, Mar. 19, 1957, Oslo, Norway. (90)
Schweitzer, Mr. Henry, of Waterloo, Ont. Data unknown. (c. 90?)
Sellner, Mr. Anton, May 16, 1957, Bryn Athyn, Pa. (96)
Smith, Mrs. Leroy (Rhoda Price), Aug. 16, 1957, Allentown, Pa. (59)
Smith, Mr. Reginald Constantine, Dec. 12, 1957, Bryn Athyn, Pa. (70)
Smith, Mrs. Sobieski C. (Jenny Hamilton Field), Mar. 28, 1957, Bryn Athyn, Pa. (96)
Soderberg, Mr. John, July 22, 1957, Philadelphia, Pa. (99)
Spalding, Miss Ethel Howard, Oct. 30, 1957, Bexhill-on-Sea, England. (87)
Synnestvedt, Mr. John B., Mar. 14, 1957, Arlington Heights, Ill. (90)
Taylor, Mr. Thomas Richard, Oct. 27, 1957, Hurstville, N.S.W., Australia. (73)
Vaughan, Miss Cornelia Crafton, Apr. 14, 1957, Abington, Pa. (66)

     Deaths in Brazil: incomplete data. All of Rio de Janeiro.

Srta Maria M. de Castro
Sr. Pasqualino Dellisanti
Sr. Ramiro Jeudy Snra Ramiro Jeudy
Sr. Henry L. Leonardos
Snra Henry L. Leonardos Snra Henry Leonardos
Sr. Abdon Lyra
Sr. joaquirn Alves de Magalhaes Macedo
Sr. Sosthenes C. de Mello
Snra Sosthenes C. de Mello
Snra Cecilia C. Prado
Sr. Theomnesto Do Prado
Snra Theomnesto Do Prado
Mr. James Roberts
Sr. Adalberto C. de Roure
Sr. Jose August Da Silva
Sr. Jose G. Da Silva
Snra Oscar G. Velloso
Dr. Celestino Vicente
Snra Celestino Vicente
Sr. Jose A. Villela

     RESIGNATIONS

Jacobson, Miss Ellen Maria, Bromma, Sweden.
Savage, Mrs. Matthew, Arcadia, Calif.

187




     DROPPED FROM THE ROLL.

Dickin, Mr. William John, Kitchener, Ont.
Heighway, Mrs. Elmer (Vera M. S. Johnston), Toronto, Ont.
Lewis, Mr. Charles Henry, Toronto, Ont.
Polland, Mrs. Lois B. (Powell), St. Petersburg, Fla.

     From Rio de Janeiro, Brazil:
Sr. Confucio Abdon
Sr. G. de Azevedo
Snra G. de Azevedo
Srta Alexina de O. Braga
Srta Aurelia de O. Braga
Sr. Carlos F. de O. Braga, Jr.
Sr. Pedro M. de Campos
Snra Jose P. da Costa
Sr. Pedro A. Coutinho
Sr. Joao Baptista G. Galliza
Sr. Jose V. Leal
Srta Dicea L. da Silva Lima
Sr. Helios L. da Silva Lima
Srta Sonia L. da Silva Lima
Sr. Pedro C. Machado
Snra Violeta V. N. Magalhaes
Sr. Antonio A. Moreira
Srta Celita de Oliveira
Sr. Fortunato A. de Oliveira
Srta Moysa P. de Oliveira
Sr. Pedro N. Rebello
Sr. Lannes E. da Rocha
Sr. Mario da S. Santos
Sr. Roberto da S. Santos
Snra Renata Sarmanho
Sr. Daniel C. Trindade
Srta Lygia G. Velloso
Sr. Moacyr G. Velloso
Sr. Oswaldo G. Velloso
Sr. C. Victor Vicente
Srta Regina Vicente

      Respectfully submitted,
          HUGO LJ. ODHNER,
               Secretary.


     COUNCIL OF THE CLERGY                    

     January 1, 1957 to January 1, 1958

     MEMBERSHIP

     With two inaugurations into the priesthood and one death, that of the Rev. Charles E. Doering, the membership of the Council increased by one to thirty-eight during the year. The total number of pastors and ministers, respectively, was affected also by four ordinations into the second degree of the priesthood.
     Included in the present total of thirty-eight are two priests of the episcopal degree, thirty-three of the pastoral degree, and three of the ministerial degree. The active membership has increased from thirty to thirty-two; and six members of the Council are retired or engaged in secular work although four of them still give some assistance to the priestly office.
     There is one Authorized Candidate in Brazil; one priest of the pastoral degree in the British Guiana Mission; and nine priests of the pastoral degree, one in retirement, and two of the ministerial degree in the South African Mission. An Authorized Leader is still appointed to the Circle at The Hague in the Netherlands. A list of the clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1957, pp. 565-568.

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     STATISTICS

     Statistics concerning the SACRAMENTS AND RITES Of 1957, compiled from 32 reports received up to the end with the final though still incomplete figures for 1956, the Church administered in of February, 1958, together are as follows:
                                        1957          1956
Baptisms (Children, 139; Adults, 30)           169          148      (+21)
Holy Supper:
     Administrations                          138           149      (- 11)
     Communicants                          4439           4313     (+ 126)
Confessions of Faith                          33           39      (-6)
Betrothals                                    21           18      (+3)
Marriages                                   32           35      (-3)
Funerals or Memorial Services                45           38      (+ 7)
Ordinations                               6           1      (+ 5)
Dedications: Homes                          14          9      (+5)

     The above figures do not include administration of Sacraments and Rites in the South African Mission. As well as the homes mentioned, three churches and one place of worship were dedicated. Included in the total number of homes dedicated is one which was reported as the dedication of a repository. Attention is again drawn to the fact that the figures for both years in the comparative table are incomplete, and to the proportion of adult to infant baptisms.

     REPORTS OF MEMBERS OF THE CLERGY

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

     BISHOP OF THE GENERAL CHURCH

     ORDINATIONS: During the year he officiated at the ordination into the second degree of the priesthood of the Rev. B. David Holm on January 27, the Rev. Frederick L. Schnarr on May 12, and the Rev. Robert S. Junge on August 11, and at the inauguration into the priesthood of Candidates Daniel W. Heinrichs and Donald L. Rose on June 16.

     DEDICATIONS: He dedicated a church building in Tucson, Arizona, on July 14; one in Glendale, California, on July 21; and one in Dawson Creek, B. C., Canada, on August 4. He also officiated at the inauguration of the Asplundh Field House in Bryn Athyn on October 25.

     PASTORAL CHANGES: On March 11, the Rev. B. David Holm resigned as Assistant Pastor of the Durban Society and as Assistant Superintendent of the South African Mission, after having served in both of these capacities since the fall of 1952. On March 30, Mr. Holm accepted appointment as Visiting Pastor to the North and South Ohio Circles, and as part-time Assistant to the Pastor of the Pittsburgh Society.
     On April 24, Candidate Daniel W. Heinrichs was appointed Assistant to the Rev. A. Wynne Acton, who is serving as Pastor of the Durban Society and as Superintendent of the South African Mission, the appointment to become effective as soon as practicable after Mr. Heinrichs' inauguration in June.

189



     On March 23, the Society in Hurstville, Australia, accepted the appointment of Candidate Donald L. Rose to serve as their Minister as soon as practicable after his inauguration in June. In addition to his work in Hurstville, Mr. Rose will visit occasionally the members of the General Church in Auckland, New Zealand.
     On July 28, the Rev. Roy Franson was appointed Visiting Pastor to General Church members in the neighborhood of Oakville and Spokane, Washington, replacing the Rev. Robert S. Junge in that capacity. Mr. Franson will continue as Pastor of the Groups in Dawson Creek, B. C., and in Gorande Prairie, Alta., Canada.
     In June the Rev. Ormond de C. Odhner relinquished his work as Assistant Pastor of the Glenview Society, as Visiting Pastor to Groups and Circles in the Chicago District, and as Visiting Pastor to the Circle in Fort Worth, Texas, to accept a position as instructor in the Academy in Bryn Athyn.
     Also in June, the Rev. Jan H. Weiss resigned as Assistant to the Pastors of the Kitchener and Toronto Societies in order to accept appointment as Assistant to the Pastor of the Glenview Society, and as Visiting Pastor to the Groups and Circles in the Chicago District.

     The Rev. Robert S. Junge has succeeded the Rev. Ormond de C. Odhner as Visiting Pastor to the Circle in Fort Worth, Texas, and to families of the General Church in that vicinity.
     By mutual agreement, the Rev. Morley D. Rich has lessened somewhat his travel area in order to give more time to the Circle in Miami, Florida, and the Rev. Dandridge Pendleton has accepted appointment as Visiting Pastor to the Groups in North and South Carolina.

     ASSEMBLIES: He presided at District Assemblies in Glendale, California, July 20th and 21st; in Oakville, Washington, July 27th and 28th; in Dawson Creek, B. C. Canada, August 4th; in Urbana, Ohio, October 4th to 6th; and in Kitchener, Ontario, Canada, October 12th to 14th.
     He also presided at a Local Assembly in Tucson, Arizona, on July 13th and 14th.

     EPISCOPAL VISITS: He visited the Pittsburgh Society, February 15th to 17th; the Glenview Society, March 8th to 10th; the New York Circle, April 14th; the North Jersey Circle, May 4th and 5th; the Philadelphia Society, May 18th and 19th; and the Group in Connecticut, June 8th and 9th.
     Between June 28th and August 15th he made an extended tour of the Western United States and Western Canada, visiting families, Groups and Circles, including those in Kansas City, Kansas; Tulsa, Oklahoma; Fort Worth, Texas; Tucson and Phoenix, Arizona; San Diego, Glendale and San Francisco, California; Portland, Oregon; Oakville, Washington; Vancouver and Dawson Creek, B. C., Canada; Gorande Prairie and Edmonton, Alta., Canada; and Denver, Colorado.

     OTHER ACTIVITIES: He presided over the Annual Council Meetings of the General Church, January 2126, 1957, and over the meetings of the Corporation of the General Church, and its Board of Directors, held during the year.
     He wished to make grateful acknowledgment of the valued assistance given to the episcopal office during the year by the Rt. Rev. Willard D. Pendleton.

     PASTOR OF THE BRYN ATHYN CHURCH

     As Pastor of the Bryn Athyn Church he preached six times, conducted services regularly, and administered the sacraments and rites. He presided over the meetings of the Society, of the Board of Trustees, and of the Pastor's Council.

190



     Regular assistance in the pastoral office was received from the Rt. Rev. Willard D. Pendleton and the Rev. Messrs. Hugo Lj. Odhner, David R. Simons, Kenneth O. Stroh and Karl R. Alden, to whom he would express grateful appreciation. He extended sincere thanks also to the other ministers who had filled the pulpit from time to time during the year.

     PRESIDENT OF THE ACADEMY OF THE NEW CHURCH

     As President of the Academy he presided during the year at the meetings of the Corporation, the Board of Directors, the General Faculty, the President's Council, the Faculty of the Theological School, and the Academy Publication Committee.
     In addition, he taught a course in education in the Senior College and one course in the Theological School.

     The Rt. Rev. Willard D. Pendleton, Assistant Bishop of the General Church and Executive Vice President of the Academy of the New Church, reports that he has also given assistance to the pastoral office in the Bryn Athyn Society. In April he visited the Toronto Society, where he ordained the Rev. Jan H. Weiss into the second degree of the priesthood, and in October he presided at the Chicago District Assembly. He also preached and conducted classes in several other societies of the General Church.

     Rev. A. Wynne Acton, Pastor of the Durban Society and Superintendent of the General Church Mission in South Africa, mentions that for about nine months he was handicapped by having to act in these capacities and as head of the Theological School without assistance. Visits to the many isolated Europeans had to be curtailed; but all Durban Society activities were continued except one ladies' class, and the regular work in the Mission continued as usual, though with less visiting by the Superintendent.

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

     Rev. Karl R. Alden, in addition to his regular duties as a teacher in the Academy of the New Church, engaged in considerable pastoral work and continued his missionary classes for beginners with a group of about 12 persons. He preached twice in Bryn Athyn and in Philadelphia, gave the children's Thanksgiving address in Bryn Athyn, gave a doctrinal class to the North Jersey Circle, and conducted services regularly at Lake Wallenpaupack during the summer.

     Rev. Gustaf Baeckstrom, retired, had charge of the Book Room in Stockholm and of the magazine, NOVA ECCLESIA, which he edits.

     Rev. Bjorn A. H. Boyesen was engaged as Pastor of the Stockholm Society, Sweden, and as Visiting Pastor to the Circles in Jonkoping, Sweden; Copenhagen, Denmark; and Oslo, Norway.

     Rev. Geoffrey S. Childs served as Pastor of the Carmel Church, Kitchener, Ontario, Canada.

     Rev. Harold C. Cranch, Visiting Pastor to the Western District Mission, reports that the district is both advancing and consolidating its previous gains.

191


He pays tribute to the work in the Denver area of the Rev. Robert S. Junge, of lay leaders in Tucson and Glendale, and of the many teachers engaged in the Sunday school program. He has prepared the scripts for two more motion pictures, "The Water of Life" and "Animals of the Bible," which will serve as introductions to lectures on the New Church.

     Rev. Victor J. Gladish, in secular work, preached once in Glenview and twice in Chicago, and performed various sacraments and rites.

     Rev. Frederick E. Gyllenhaal continued to serve as Director of the General Church Religion Lessons work and as Editor of NEW CHURCH EDUCATION. He preached thrice in Bryn Athyn, and once each in Detroit, Philadelphia and Pittsburgh. In the Religion Lessons work he had the able assistance of Mrs. Byron Gates, Mrs. Richard Bostock, Mrs. Andrew Klein and Miss Elizabeth Whitehead.

     Rev. Henry Heinrichs, in secular work, preached five times in Kitchener and four times in Toronto.

     Rev. W. Cairns Henderson, Secretary of the Council of the Clergy, Editor of NEW CHURCH LIFE, Chairman of the General Church Sound Recording Committee, Visiting Pastor to New England, and a Professor of Theology in the Academy of the New Church, preached seven times in New England, three times in Bryn Athyn, and once in Detroit and Pittsburgh. He also gave addresses in Bryn Athyn, Detroit, Kitchener and Pittsburgh. In the Academy he taught two courses in the Theological School and two courses in the Senior and the junior College, respectively.

     Rev. B. David Holm has been engaged since May as Visiting Pastor to Ohio and Kentucky and as Assistant to the Pastor of the Pittsburgh Society. In North Ohio he visits two centers, Cleveland and Youngstown, and isolated single families in four other places; in South Ohio and Kentucky he visits four centers Glendale, Louisville, Urbana and Zanesville-and single families in six other places.

     Rev. Robert S. Junge continued to serve as Assistant to the Pastor of the Western District, residing in Denver, Colorado. In the course of his duties he visited Washington and Oregon during the first part of the year, and over the entire year visited places in Colorado, Texas, Kansas, New Mexico, South Dakota, Nebraska, Western Iowa and Oklahoma; conducting a total of 70 services, 40 classes, and many children's classes.

     Rev. Louis B. King was engaged as Pastor of the Pittsburgh Society and as Headmaster of the Pittsburgh New Church School.

     Rev. Joao de Mendonca Lima has continued to serve as Pastor of the Rio de Janeiro Society.

     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 its Theological School, preached eight times in Bryn Athyn and twice elsewhere. He gave nine doctrinal lectures in Bryn Athyn and one elsewhere, and also one major address. In the Theological School he taught two courses, and in the College he gave courses in Religion and Philosophy.

     Rev. Dandridge Pendleton, in addition to his duties as Pastor of the Washington, D. C., and Baltimore Societies, accepted appointment as Visiting Pastor to North and South Carolina. He also preached twice in Bryn Athyn, preached and gave a class in Glenview, and gave an address in Bryn Athyn.

192




     Rev. Martin Pryke continued to serve as Pastor of the Olivet Church, Toronto, Canada, and Visiting Pastor to the Montreal Circle.

     Rev. Norbert H. Rogers was engaged as Pastor of the Advent Church, Philadelphia, Visiting Pastor to the Circles in New York City and Northern New Jersey, and Instructor in Latin in the Boys School of the Academy. In the performance of his pastoral duties he preached 52 times, conducted 40 doctrinal classes, and drove about 15,000 miles. He also preached in Detroit and addressed the Convention Society in Orange, New Jersey. His report expresses gratitude to those priests who filled the Advent Church pulpit during his absences.

     Rev. Frank S. Rose continued to serve as Visiting Pastor to the isolated in Great Britain, Holland and Belgium, and to the Circles in Paris and The Hague. In addition to his regular schedule of visits, which was more or less the same as last year, he preached five times in Colchester and twice in London.

     Rev. Erik Sandstrom, Pastor of Michael Church, London, England, again served as Chairman of the British Academy of the General Church, as President of the New Church Club, and as a member of the Advisory and Revision Board of the Swedenborg Society. He preached once each in Colchester, Manchester and the West Country; gave three doctrinal classes in the Manchester area; and by special invitation preached for the Kensington Society of the General Conference. He also addressed the 42nd British Assembly.

     Rev. Frederick L. Schnarr was engaged throughout the year as Pastor of Sharon Church, Chicago, and until May as Visiting Minister to the South Ohio Circle.

     Rev. David R. Simons continued to be engaged as Principal of the Bryn Athyn Elementary School and as an Assistant Pastor of the Bryn Athyn Church. He preached seven times in Bryn Athyn and three times elsewhere, conducted three children's services, and performed other duties in the society. He also taught one course in the Academy of the New Church College.

     Rev. Kenneth O. Stroh, Assistant to the Pastor of the Bryn Athyn Church, preached nine times in Bryn Athyn, conducted three doctrinal classes, and gave thirty-three children's addresses; preached once in Pittsburgh; and gave the Charter Day address. He served also as Musical Director of the Bryn Athyn Church and as an instructor in religion in the Bryn Athyn Elementary School and in the secondary schools of the Academy.

     Rev. Jan H. Weiss was engaged until September as Assistant to the Pastors of the Kitchener and Toronto Societies, when he became Assistant to the Pastor of the Immanuel Church, Glenview. In the course of the year he officiated at 51 services, gave 62 classes of various kinds, and gave 5 addresses, traveling approximately 20,000 miles.

     Rev. William Whitehead, Professor Emeritus of History, Academy of the New Church, since June, 1957, preached once in Bryn Athyn, conducted one Memorial Service, and gave two addresses.

     Rev. Raymond G. Cranch, in secular work, made two trips as Visiting Minister to the Erie Circle, preaching and giving a doctrinal class on each occasion.

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     Rev. Daniel W. Heinrichs commenced in the middle of September his duties as Assistant to the Pastor of the Durban Society and the Superintendent of the South African Mission. Before leaving for South Africa he preached in Kitchener and Toronto and carried out duties in Bryn Athyn for the General Church.

     Rev. Donald L. Rose has been engaged since September as Minister of the Hurstville (Australia) Society. On the way to Australia he visited the members of the General Church in Auckland, New Zealand, holding two services and three doctrinal classes; and since his arrival he has made one visit to Lancefield, Victoria, where he held a service, a children's service and a doctrinal class.
      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, 1957

     MEMBERSHIP

     During the year 1957, the number of persons comprising the membership of both Corporations decreased by 4 from 259 to 255 in accordance with the following tabulation:

                              Date of     Net          Date of
Members of                         12/31/1956     Change     12/31/1957
Illinois Corporation only               8                    None          8
Both Corporations                    251          Deduct 4     247
     
Total Persons                    259          Deduct 4     255

Total Members of
Illinois Corporation               259          Deduct 4     255
Pennsylvania Corporation          251          Deduct 4     247

The several Net Changes consisted of:

8 New Members of both Corporations:
Barber, Donald G.          
Hill, Leonard E.               
Kitzelman, Edward H.          
Pitcairn, Stephen

Riefstahl, Robert L.
Schnarr, Fred L.
Schoenberger, Herbert N.
Soneson, Lorentz R.

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12 Deaths of members of both Corporations:
Alden, William H., Jr.
Doering, Charles E.          
Farrington, Harvey          
Hasen, Alfred K.               
Junge, Winfred               
Moorhead, Donald
Reuter, Warren
Schnarr, Robert W.
Sellner, Anton
Smith, Reginald
Starkey, George Cleo
Synnestvedt, John B

     DIRECTORS

     The two Corporations each have the same thirty Directors, ten of whom are elected each year for terms of three years. At the 1957 Annual Meetings, ten Directors were therefore elected for terms expiring in 1960.      Since the Annual Meetings, the death of Mr. Warren Reuter has left one vacancy on the Board of Directors. As a result, the present Directors and the year in which the term of each expires are as follows:

1958 Acton, Daric E.
1958 Childs, Randolph W.
1958 Loven, Tore E.
1959 Acton, Kesniel C.
1959 Cockerell, Gordon D.
1958 Pendleton, Philip C.
1960 Anderson, Reginald S.
1960 Coulter, Robert I.
1960 Asplundh, Carl Hj.
1959 Davis, Edward H.
1958 Asplundh, Edwin T.
1959 De Charms, George
1958 Asplundh, Lester
1960 Doering, George C.
1960 Barnitz, Robert G.
1958 Glenn, Theodore N.
1958 Blackman, Geoffrey E.
1959 Hilldale, Robert C.
1959 Bostock, Edward C.
1958 Kuhl, John E.
1960 Brown, Robert M.
1960 Lee, Sydney E.
1959 Pendleton, Willard D.
1959 Pitcairn, Harold F.
1959 Pitcairn, Raymond
1959 Pryke, F. G. Colley
1960 Smith, Gilbert M.
1960 Synnestvedt, Arthur
1958 Synnestvedt, Norman P.

     The Honorary Directors are Marlin W. Heilman and Hubert Hyatt.

     OFFICERS

     The two Corporations each also have the same four Officers, each of whom is elected yearly for a term of one year. Those elected at the Board Meetings of June 15, 1957, were:

President          De Charms, George
Vice President      Pendleton, Willard D.
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1957 Annual Corporation Meetings were held at Bryn Athyn on June 15, these being the only Corporation Meetings held during the year. The President, Bishop de Charms, presided, and the attendance numbered 43 persons, each a member of both Corporations. Reports were received from the President, the Acting Secretary, Leonard E. Gyllenhaal, and the Treasurer, and from the Committees on: Audit of Securities, Nomination of Directors, and Salaries.

     BOARD MEETINGS

     The Board of Directors held four meetings during 1957, the average attendance of Directors was 17 with a maximum of 19 and a minimum of 13. The President presided over all six meetings, which were also attended by the Treasurer.

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Most of the business of the Board of Directors was transacted during the first half of the year and was covered in a report submitted to the annual Corporation meeting held in June 1957.
     Since that time the organization meeting and one regular meeting have been held. The latter was devoted to hearing from Bishop de Charms on his trip through the Western U. S. A. and Canada, including a recommendation that this area be divided into three districts, each with its own visiting pastor. Action was also taken to approve travel expense for four ministers to attend the Council Meetings in January 1958, and the Bishop was requested to appoint a committee to study the matter of Group Insurance.
      Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary.

     TREASURER OF THE GENERAL CHURCH

     REPORT FOR 1957

     During 1957 operating income exceeded expenses by $6,000 providing welcome relief to two years of operating deficits. This substantial change was due to a combination of increased investment income and decreased travel expenses as indicated in the following statement:

     INCOME
Contributions                         1957                    1956
Individual                              $35,422.25               $ 35,375.57
Special Endowment                         26,525.50               25,525.50
South African Mission                    1,953.51               1,745.02
Assembly Travel                         ______                4,588.42
________               _______
Total                               $ 63,901.26               $ 67,234.51
Investments
General Fund                         27,283.34               24,892.96
Endowment Funds                         14,494.83               9,998.16
New Church Life                         2,772.44               2,822.43
Sundry                              369.78               173.83
                                    ________               _______
$108,821.65               $105,121.89
                                    _________           _________
EXPENSE
Salaries                              $ 57,858.96               $ 56,881.42
Travel & Moving                         632.76               18,290.98
South African Mission                    10,838.40               11,285.67
Western Mission                         8,975.40               8,225.36
Administration & Periodicals               12,421.63               11,763.87
__________                _______
Total
$102,72 7.15          $106,447.30
_________                ________
INCOME SURPLUS (DEFICIT)
$ 6,094.50               ($ 1,325.41)

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     Investment income reached a new high rate of return during the year. Added to this, substantial contributions to endowment received in 1956 produced a new source of income, resulting in a record total for 1957. Contributions remained substantially the same as the previous year, but with a further drop in the number of contributors.
     Not since 1943 has the number of contributors been so low, comprising only 35% of the total potential.
     Reduction in travel and moving expenses made the big difference last year. While there were several long distance moves, they were accomplished economically and without the usual chain reaction that results in pastoral changes.
     The overall financial situation was further helped by the lack of any increase in the Ministers Salary Plan. The improved conditions, however, have made possible an amendment to the Plan which has already been approved for September 1958.
     Further encouragement can be taken from the receipt in December of additional large contributions to capital. Except for the possible decline in economic conditions, this should enable the General Church to continue and even expand its many uses, which were seriously threatened during the past two years.
     Respectfully submitted,
          LEONARD E. GYLLENHAAL,
               Treasurer.


     EDITOR OF "NEW CHURCH LIFE"

     Nineteen fifty-seven was a normal year, with no special problems added to those which regularly confront the editor. With the November issue a slight improvement was introduced. Church News is still printed in the same type size, but there is now more leading between the lines, which makes for easier reading. More extra pages than usual were needed for the April issue containing the proceedings of the Annual Council Meetings, but two summer issues were reduced in size and the regular total of 576 pages for the year was maintained. This total, in order of space used, was made up as follows:

                         Pages
Articles                    307
Sermons                     56
Reports                     54
Church News                    52
Announcements               30
Editorial                    23
Miscellaneous               16
Communications               12
Reviews                    10
Talks to Children           8
Directories                    8
                         576

     The only significant change in these figures, a welcome one, is an increase in the number of Communications received. Excluding editorials, reports and news notes, the contents of NEW CHURCH LIFE in 1957 came from 37 contributors-21 ministerial and 16 lay, the latter including 5 ladies.

197


It is, as always, a pleasure to express gratitude to them, and to the corps of correspondents who regularly file their newsletters from all parts of the General Church.
     Both the 200th anniversary of the Last judgment and the 60th anniversary of the General Church were noticed in our pages during the year. Reports of District Assemblies and one National Assembly reported a vital part of the life of the Church; and among considerably varied articles there was a focussing upon New Church education-the doctrine, the practice of certain forms, and factual reports looking to the extension of New Church education in different parts of the world.

     CIRCULATION

     Figures as of December 31, 1957, supplied by the Business Manager showed that paid subscriptions increased by 49, from 948 to 997. Total circulation is shown in the following tabulation:

                                        1956      1957

Paid subscriptions                         948          997
Free to our Clergy, Public Libraries, New
     Church Book Rooms, Exchanges, etc .     127          138
Free to Men and Women in the Services           44           30
                                        1119      1165

     No analysis has been made this year to determine how many paid subscriptions came from members of the General Church.
      Respectfully submitted,
           W. CAIRNS HENDERSON,
                Editor.


     SOUND RECORDING COMMITTEE

     We take some pride in beginning with the announcement that the work of this committee has just entered its eleventh year. The first tape for the General Church was made on January 30, 1948-a recording of Bishop Acton's address at the Swedenborg's birthday celebration in Bryn Athyn. For a time the work was done informally and experimentally by a few people, though with the approval and encouragement of the Bishop. In less than a year, some 60 recordings had been made as the nucleus of a circulating library, and the first listening station had been established, in the home of the late Mr. Geoffrey S. Childs at Saginaw, Michigan; and in October, 1949, the General Church Sound Recording Committee was formed by episcopal action and its first members appointed.
     Since that time the Committee has gone far, and the growing importance of its work in making and keeping new contact with the isolated and increasing ministrations to them has, we believe, been shown and recognized. The current catalogue lists over 1200 titles, which represent contributions from six or seven other centers of the General Church besides Bryn Athyn; and at December 31, 1957, the circulating library was serving 74 users in 61 locations, 11 of which are overseas and 8 in Canada. Tapes circulated in 1957 reached a total of 1,027.

198



     As the work has increased, the Committee has been enlarged and its plant has grown. There are now some 20 members and associates; committee owned equipment has been installed in all societies in which recordings are made for the circulating library; and at the end of the last financial year the treasurer reported a net worth of $16,416.85.
     However, the work has not only increased, it has also expanded. In addition to building up the circulating library from 60 titles to the present total, and increasing the number of societies included in it, the Committee has developed an archives library which now contains some 500 titles-material representative of most of our clergy, some teachers and a few others. Assistance has been given to the secretaries of the Councils of the General Church; and the Committee has been able to help in the setting up of a complete, self-contained recording and listening circuit in Scandinavia, which is the first of its kind. Furthermore, the Committee is being called upon increasingly to supplement the ministrations of visiting pastors in circles and groups. These additional uses pose new problems, but we are confident that they will all be solved.
     But, problems or not, the Committee is looking for further uses, and is exploring several, while not losing any of its enthusiasm for existing ones. As one who came on the scene later, the chairman would like to pay tribute to the zeal, devotion and energetic performance of the Committee's members and associates, some of whom have been engaged in the work from the beginning, and of those former members who are now serving other uses in the Church. Special mention should be made of the fine service rendered by the office secretary, Mrs. Anne Finkeldey.
     With a total income of $3,897.17 and total expenses of $3,976.94 in the fiscal year ending September 30, 1957, the Committee was $79.77 in the red. As usual, all income was derived from special, user, and a few other contributions. There was no call on the General Church treasury. The Committee is looking forward to entering into its new quarters in the Asplundh Field House some time in the spring.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman.

     GENERAL CHURCH PUBLICATION COMMITTEE

     February 1, 1958

     The Committee reports progress on the project of a proposed series of "pastoral pamphlets," and is in collaboration with the Church Extension Committee on needed material. Another summer's work is required for the preparation of the Rev. K. R. Alden's book for printing.
     The Committee has maintained a tenuous connection with Mrs. Warren David and her husband who have completed the publication of First Songs for Little Children and are now trying to get out the new Hymnal for Schools and Families. Mrs. David informs us that the material for the Hymnal is now all collected except for some vocal selections which need additional work, and copyrights are still pending for some pieces used by us in the past. The book will have about 250 pages. No plates are as yet ready. The plates for the Hebrew songs will be prepared by the Davids, but the plates for other new songs will be made by an engraver. And the old material will be photographed and printed in enlarged format. The present schedule calls for the completion of the work during the spring months, and if nothing prevents the book should be in print before the school year is over.

199



     Respectfully submitted,
          HUGO LJ. ODHNER,
               Chairman.


     VISUAL EDUCATION COMMITTEE

     FINANCIAL STATEMENT

Cash on hand January 1st 195                                   295.26
Receipts
Donations                                        33.50
Sold two sets of Tabernacle slides (T) $15.00          30.00
Sale of old slides cabinet                         10.00
Rentals and postage on slides loaned                44.94
_____

118.44
$413.70

Expenditures
For new slides for our library                    117.99
Three sets of Tabernacle slides for sale               36.00
New Cabinet and dust-proof files for our library     37.61
Postage                                        5.00                                        

                                             __________
$196.60

_______
$217.10
                                                            
Balance on hand December 31, 1957

     Respectfully submitted,
          WILLIAM R. COOPER,
               Director.

200


HANDLE WITH CARE 1958

HANDLE WITH CARE       Editor       1958


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.
Business Manager          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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 true nature of the Word is something that must be explained with great care to the interested inquirer. The idea of an internal sense in which is the real meaning of the Word should be presented and developed in such a way that there is no reasonable possibility of wrong conclusions being drawn. Such statements as that the Word is a parable from beginning to end may, unless properly elucidated, convey the false impression that in our view there is no historic truth in the Scriptures. In that event we do not clarify; we simply add to the confusion that may already exist. When we speak about the presence of the internal sense as that which makes the Scripture to be the Word, we should make clear that the historicals which contain and express it are true; for to take these away, especially in the Gospels, could have serious consequences.
     Another point about which we should be careful-among ourselves and with our children-is how we think and speak about the early chapters of Genesis. These consist, the Writings reveal, of made-up historicals. But while this means that events such as are there related did not occur, we are not justified in saying loosely of these chapters that they are not true in the letter, but only in the internal sense. The Word is true on every plane, and is so seen when rightly understood. What is required is that we look for the truth taught in the letter. Thus the truth in the first chapter of Genesis is not that the universe was created in six days but that the universe was created, and by God; that everything He created was good; and that in creating man, God gave him a status different from that of all other created things.

201


INTEGRITY OF THE WORD 1958

INTEGRITY OF THE WORD       Editor       1958

     Many sincere Christians today have no clear idea of what the Bible is, or as to what special authority it should have for them. They feel that they cannot accept the traditional view of verbal infallibility; yet they are dissatisfied with the modernist view which sees in the Bible only a miscellaneous literature reflecting the spiritual evolution of a people. And in their genuine bewilderment they wonder whether the Bible has anything of decisive importance to say to the world today.
     The New Church man who would meet this state in his acquaintances should have a firm grasp of certain principles plainly taught in the Writings. In the first place, he should be able to make clear that the Word is not given as a science text; it deals with far more interior things. Science seeks to discover how the universe works and how life develops; the Word reveals why there is a universe, and why there is life in all its forms, especially human life. In the second place, he should be able to show with equal clarity that the Word was not written as a textbook of history, in the sense of being designed to provide a precise and accurate record of facts. It was given to teach Divine and spiritual truths correspondentially, mostly through the inspired record of historical events.
     These things are so because the Word is not a book about the Lord. It is the Lord-a revelation by Himself of His Divine mind, of His purposes in creating the universe and setting man in it, and of the laws and operations and means whereby those purposes are achieved. These are the true subjects of the Word: the nature of the Divine, the incarnation and glorification of the Lord, the regeneration of man, and the spiritual states and history of the churches that have existed on earth. And in them, as now revealed, is the true meaning of the Word.
     The integrity of the Word, then, is not in its scientific or historical data. It is in the spiritual truth expressed correspondentially through the scientific data accepted as correct in the times when it was given, and through those historicals which could contain and express them. And although archaeological research has increasingly vindicated the historicity of the biblical records, we recognize that, here and there in the Old Testament, the actual sequence of events may have yielded to the needs of the internal sense; and that in other places, although related in good faith, events may have been different in nature or scope from the appearance, but are so described because the internal sense requires it. It is in the self-evidencing truth of the internal sense that the integrity of the Word is seen, and that the Word lives.

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GOOD SHEPHERD 1958

GOOD SHEPHERD       Editor       1958

     It is not enough that the Lord is the Door of the Sheep. That does, not express all His relation to the flock. So the Lord declares also that He is the Good Shepherd; and no other image, perhaps, has impressed itself more deeply upon the mind of Christendom. But in Christian thought, unfortunately, the emphasis has been upon the Lord laying down His life; and with this has been related the doctrines of a substitutionary atonement and justification by faith. Very different is the concept of the Lord as the Good Shepherd furnished by the Writings.
     We are here invited to see and acknowledge in the Lord Jesus Christ the chief shepherd of all the under shepherds. The Lord is the Good Shepherd because He alone teaches and leads to the good of life; and this not for the sake of any self-advantage, but for the eternal happiness of mankind. It is true that such teaching and leading is the use of the priesthood; but that it is done through priests does not take away from the fact that the Lord alone teaches and leads, immediately. Priests can indeed present truth to the understanding, but only the Lord can give men to understand the truth and move them to obey it. All the influx by which men are inspired to good, and all the enlightenment by which they perceive truth and uses, are from the Lord. Therefore we are here invited to see and confess that He is our high priest.
     The Lord's priesthood is the work of the salvation of souls. This work was, and is, done, not for the celestial but for the spiritual-both those within the church and those scattered in Gentile lands-who could not have been saved without the Lord's advent, and were not in heaven before His coming because the Divine proceeding could not then reach them, but were brought in by Him after He had glorified His Human. In this work the Lord knows who are willing to be saved and who are not; and among the former He is infinitely aware of the characteristic quality, states and needs of each one as an individual, wherefore each is the center of all His loving care. By degrees, and through temptations, He endows them with the good of love and of spiritual charity, and thus conjoins them with Himself and Himself with them in the most intimate relation possible between God and man. All these things are involved in the Lord's declaration that He is the Good Shepherd, and in His sayings about Himself as such (John 10: 11-18).

     Finally, this declaration identifies Jehovah, the Shepherd of the 23rd Psalm, and the Lord Jehovah, the Redeemer and Savior of Isaiah 40, with the Lord Jesus Christ. Through temptations, and by His own power, the Lord put off the maternal human, and united the Divine to the Human and the Human to the Divine, so that in His own person He became the Divine love in human form.

203


And in so doing He became the Good Shepherd to eternity, imparting everlasting life to men by conjoining them with Himself from the power He acquired by uniting the Divine and the Human.
     By this declaration, therefore, we are invited to do two things. We are invited to approach, worship and adore the Lord because He is the God of heaven and earth, the Redeemer and Savior. And we are invited to seek conjunction with Him by living according to His commandments because of His love for us, especially His love for our salvation; and because we are His creatures and the sheep of His fold.
RESPONSIBILITIES OF THE NEW CHURCH SCIENTIST 1958

RESPONSIBILITIES OF THE NEW CHURCH SCIENTIST       TED HAWLEY       1958

Editor of NEW CHURCH LIFE:

     If those who are so fearful of the damaging effects of author Ferber's book, The Secret of Human Life on Other Worlds, could quote anything in the Writings to confirm their personal judgments it would immediately clear up this "point of frequent confusion" which Mr. George Woodard attempted to clarify (NEW CHURCH LIFE, February., 1958, pp. 89, 90). I also have no wish to prolong this discussion. But there is even more than a man's reputation and the success of a book involved here; and to hastily close the subject on a note of sweeping condemnation, without reference to biblical guidance, is neither good nor just. And it isn't as though your readers had shown any lack of interest.
     May I therefore question why "the New Church scientist should not attempt to validate the Writings in the laboratory"? Three paragraphs later it is suggested that they should head in that "direction." Is it rational to head in any direction without having an end in view? We are told that "failure to recognize the discrete difference between scientific fact, or opinion, in the natural plane and revealed truth in the spiritual plane may seriously confuse and weaken our understanding of the doctrines." Would any New Church man not recognize this discrete difference? And didn't Swedenborg on several occasions validate, on the natural plane, His Divinely given knowledge of the spiritual plane? If there was so much danger of calamity and "corruption" attendant upon the slightest corroboration of the Writings by scientific fact we wonder why a scientist was chosen as the instrument of the Second Coming.
     And again: "The New Church scientist is likewise in error if he permits his findings or interpretations of natural phenomena to be colored by his religious philosophy." This dictum, appearing in the third paragraph, raises the question that if belief becomes the essence of our being, if it decides our association in the Gorand Man, how can it help but color our work?

204


If the spiritual world is one "whose visible and tangible phenomena are the direct outbirth of the spiritual states of its inhabitants" (Heaven and Hell: Introduction), is it reasonable that in this material world our spiritual state should not even color our endeavors?
     "Although we should not set out to confirm religious doctrine by means of natural discovery, we rejoice when important scientific findings fall into agreement with our beliefs." And: "Such events may or may not strengthen our faith in the doctrines." When the writer says such events "may" strengthen our faith, and that we "rejoice" in them, then why shouldn't a scientist strive toward them? What is Mr. Woodard trying to tell us?
     Since the purpose of all this seems to be to protect the Writings from confusion, let us not forget the dangers of gobbledegook in their presentation. If the New Church is to replace candlelight with sunlight in the minds of men, it must do so in the simple words and phrases used by Swedenborg, which contain no contradictions.
     As to the statement: "It may well be a New Church man who, in some future time, will establish scientifically that human life on Mars is possible or even probable." If, as now seems more probable, an atheistic Communist establishes the existence of people on the moon-possibly before the year is out-would it not be useful to have had a book like Mr. Ferber's in circulation previously? Does anyone doubt that the world would immediately devour its pages for the detailed descriptions of the folks on the other planets they would then hope to reach? Is there not a possibility that it might at one stroke introduce the Second Coming to men everywhere? Is there any reason that it couldn't be the answer to Communism in this hour of need?
     Would it be so inaccurate to say that never before has the New Church had such an opportunity to interest the world in what it has to offer with the right material and the right instrument provided ready at its hand?
     Mr. Ferber has twice been accused of too much imagination and wishful thinking in his scientific work. Are men with no imagination or vision the ones who will spread the doctrines or try to save a "perishing" world? We do know that the experts this author is said to have misquoted frequently change their minds. Their exploratory trips into the unknown are made in trial balloons fabricated by combining a few scanty facts and blowing them up as a theory by means of an authoritative guess that is basically imaginary. An atheistic scientist can only travel in an atheist balloon. What is so wrong about Mr. Ferber using a New Church vehicle?

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For generations the cry has been heard: "If only science and religion could get together instead of trying to destroy each other!" Ferber seems to be the first man to publicly make this attempt-and the first critics out to destroy him are his own church folks.
     Whether it should be or not, the initial step so frequently taken by those we might seek to enlighten is to open the encyclopedia as the handiest route for a quick, unbiassed checkup. There it can be seen how Swedenborg's stature has grown with each new edition. And the reason his space has been doubled in the encyclopedia is because the things he made known 200 years ago are being validated. So each scientific finding which bears out, or even points toward the verification of Swedenborg's statements, raises his stature and respect in the eyes of those we should try to reach. After this may come an interest and desire to hear more about such an unusual man. Across such a temporary bridge-a bridge of science, and of previously unbelievable scientific facts being validated-the often religiously deceived and doubting people of the Old Church may move cautiously toward reception and study of the Writings
     This, I believe, is what the author of the book in question has sought to facilitate. If there is some hidden evil in the procedure it should certainly be squelched; but let it not be crucified through habitual blindness to great things and our natural aversion to new departures.
     The Jews were busily seeking a Messiah while the Sermon on the Mount was being delivered. And Mr. Woodard seems to be pointing to a great need after decrying the very thing he may be asking for. To quote: "The frontiers of scientific discovery are so broad that the experimenter without philosophic direction may wander aimlessly and without accomplishment for a lifetime. There is great need in this field, as in all other professions, for men of intellectual integrity, sound training, and New Church faith."
     Most confusing of all is this concluding paragraph. If the writer really means these cleverly obscured insinuations it is, to say the least, "most uncharitable."
     TED HAWLEY

     [Although Mr. Ferber's book was reviewed critically, his reputation was never questioned; and no attempt was made, or would be permitted in these pages, to destroy an author. EDITOR.]

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Church News 1958

Church News       Various       1958

     GENERAL CHURCH

     Authorized Candidates in the Theological School of the Academy will assist and gain experience of pastoral work in the following societies during the summer: Mr. Kurt H. Asplundh in Kitchener and Toronto, Canada, and Mr. Douglas McL. Taylor in Glenview and Pittsburgh; their assignments beginning on July 1st.

     DENVER, COLORADO

     We have been holding our regular services and monthly class meetings, although many of our members have been absent because of illness. Our small circle feels such absences more than a larger group would and they are more noticeable. With spring in the near future we hope that everyone will keep well and we will have a better attendance.
     We were happy to have Dr. and Mrs. Bowie of Fort Morgan pay us a visit last September. They had made a trip to the west coast and were on their way home. In November we were honored with a visit from Mr. and Mrs. Felix Junge, who came to see their new granddaughter, Shanon. Mrs. Dan Cole's parents also were with us for a Sunday. Mr. and Mrs. Dan Cole, too, are the proud parents of a baby girl.
     Our chapel is equipped with two very effective electric heaters which Don Drinkwater assisted us in getting. The heaters were a gift to our circle from Mr. and Mrs. Spruell Owens, and we much appreciate their generous gesture. We were also the recipients of an excellent tape-recorder, which was given to us by Mr. Raymond Pitcairn. This was quite a surprise for us all, as it was some little time before we discovered who our benefactor was. Our services are much more enjoyable with the recorder and we are grateful for it.
     For our Christmas party we were entertained at our pastor's home, and, as always, everyone had an enjoyable time. The Rev. and Mrs. Robert Junge then left to spend Christmas with Mrs. Junge's family. They were both ill for part of their stay, and have only just returned to us at this time of writing. We are very happy to have them back.
     The Rev. Harold Cranch stopped here on his way back to California after the Annual Council Meetings, and conducted services for us on Sunday, February 9th. The Western District has now been subdivided into three divisions-the Northwestern, the California, and our Central Western division. Mr. Dan Cole has accepted the position of treasurer of our division.
     MARION DICE

     THE HAGUE, HOLLAND

     As 1958 is already two months old it is time to write my report for 1957. Except for the visits of the Rev. Frank Rose there were no particular activities.
     On March 30th, Mr. Rose went directly from England to Nijmegen; and the next day, Sunday, a service was held with the Windig family at Arnhem. The sermon was on Matthew 22: 14, and the service was attended by 15 adults, including Herr Schwerdfeger from Mulheim-Ruhr, Germany. In the evening Mr. Rose gave a class based on "The Three Heavenly Auras." An animated gathering took place on April 1st at the Belvedere, a very old building in Nijmegen. Missionary work was the interesting subject. The following evening a class, with slides, was held at the home of Mr. and Mrs. Rijksen, the subject being "The Samaritan Woman" (John 4). Nineteen persons attended the class and a lively discussion followed. Herr Schwerdfeger was so enthusiastic that he invited Mr. Rose to make a trip with him to Germany.

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After Nijmegen, Mr. Rose visited the isolated and interested members and other people in the country. On April 7th the service was held at my home and was attended by six adults and one child. The title of the sermon was "Art Thou a King?" (John 18: 37). The Holy Supper was administered to six persons. After lunch we had an interesting class on "The Kingdom of God" (AC 10760-10766). Mr. Rose went home by the night boat the same evening.
     The Nineteenth of June was celebrated on the 29th, as Mr. and Mrs. Rijksen were able to spend that weekend with us. This celebration was attended by seven persons. After supper we had the annual meeting. The minutes of the last annual meeting were read and approved and an account of the year's activities was given by the secretary. Then I read an article by Bishop de Charms, "The Knowledge of the Writings Essential to the New Church." Discussion followed, and there was a toast to the growth of the New Church.
     Mr. Rose visited us again from September 21st to 25th. In the evening of the day of his arrival we had a class on "Temptations in the Wilderness" (Matthew 4), illustrated by slides. A service attended by eleven adults and four children was held next day at my home. Mr. Rose preached on Ezekiel 33: 32, and the Holy Supper was administered to six persons. A happy event was the baptism of Sarah Alida, daughter of Mr. and Mrs. Rudolf Johan Verroen (Lambertine Francis). After lunch we had a class on the subject of "influx." As Mr. Rijksen was ill there were no activities at Nijmegen or Arnhem. Mr. Rose visited the isolated members as usual, and then went home on Thursday, September 26th.
     Christmas was celebrated at my home with seven adults and one child present. The lecture read was "Celebrating the Lord's Advent," by the Rev. W. B. Caldwell. Afterwards we had a nice Christmas lunch by candlelight.
     HERMAN G. ENGELTJES

     HURSTVILLE, AUSTRALIA

     There is always something doing in Hurstville these days. If it is not a function of the church it is a get-together at a picnic, a Theta Alpha meeting, or a Sons meeting. In November there was a film night, and we were treated to a varied and interesting selection of still and moving pictures. The Rev. Donald Rose showed scenes of Bryn Athyn, looking its best in all its autumn colors. There were also some beautiful pictures of the cathedral. Mr. Rose also introduced a touch of humor by inserting here and there some of Mr. Reg Brettell's collection of pictures, which were humorously out of place. Mr. Brettell also showed scenes from the center of Australia, the strange and beautiful "Dead Heart of Australia."
     The Prins family visited the Hurstville Society on their way from New Zealand to South Africa. This was a welcome surprise.
     The children's "Orana" club gave our Christmas celebrations a lovely start when they presented a play entitled "The Christmas Bride." After the play there was carol singing. Prizes were then presented by Mr. Rose to three of the Oranas-Rhonda Bassett, Betty Alchin and Jennifer Howard-whose behavior and sportsmanship had been outstanding during the year.
     The Oranas also arranged an evening to raise money for the South African Mission. A model of an African native village was displayed, and a talk about the Mission prepared by Mr. Rose was read by Mrs. Norman Heldon. The Oranas had written to the Rev. Wynne Acton, asking for some pictures of the Mission. In response, Mr. Acton sent 51 colored slides, and although they arrived too late to be shown on this occasion they have since been seen and greatly enjoyed.
     A Christmas party was held on Saturday, December 21st. What fun! What gaiety! What happiness! The building was decorated to suit the occasion. There was, for example, an imitation -fireplace decked with Christmas cards; stars were suspended from the ceiling; and we had also a holly wreath and a snowman.

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This fellow provided an interesting "give-him-a-name " competition which was won by Mr. Fred Fletcher, who suggested "Tensing." A postman, admirably enacted by Ken Heldon, distributed gifts.
     The Theta Alpha chapter has purchased a projector which can be used for showing slides or film strips, and this will be most useful. Mr. Rose used it at the Christmas party to show pictures of the Christmas story. The Society now has a tape-recorder also; and we have used this to send to the members of the General Church in New Zealand recordings of hymns, a sermon, and Christmas greetings from the members of the Hurstville Society.
     Christmas came with days of 100 degree temperatures. Yet there was almost a full attendance at the service on Christmas Day. There was a fine address by Mr. Rose on "Why the Lord was Born in Bethlehem"; and we understand so much better now why, in Divine Providence, that little town was chosen.
     Come on 1958! Throw out any challenge! The Hurstville Society is ready.
     NORMAN HELDON

     CHICAGO, ILLINOIS

     The Sharon Church bazaar has developed from an old-fashioned white elephant sale into an evening of entertainment and the sale of mostly new merchandise. The last bazaar, under the able leadership of Gretel Barnitz, was a four-story affair. The top floor was given over to the very, very young; there the babies were left to commune with the angels. On the next floor down, the Schnarr apartment, natural food was served. On the first floor, attractively decorated booths displayed a large variety of items for sale. One in particular gained special attention because it contained only books. Doris Klein, using her skill as a librarian, had gathered an interesting collection of titles, mostly for children, and she sold nearly all of them. In the basement there were games which the children and some adults-we noticed the Rev. and Mrs. Elmo Acton-enjoyed playing.
     The children also put on their own entertainment. The program took the form of an old-style vaudeville show. The acts included accordion solos, a ballet number, tap dancing, and recitations. The show had to be given twice because the basement was not big enough to hold the audience at one sitting. Friends from Glenview who have enjoyed the bazaar from its white elephant days are more enthusiastic than ever.
     It is a trifle late for Christmas news, but with some items the spirit behind the news seems more important than the time. For instance, a few weeks before Christmas our Sunday school teacher suggested to her pupils that it might be a nice idea to make a Christmas scene for the schoolroom. It was her idea that each of the children might bring something from home that could make part of the scene, but the children went one better. "Why," they asked, "can't we make the whole thing-stable, manger, characters and all?" They seemed confident, so after some discussion they took home lists of things to bring the following Sunday: a cardboard carton, colored paper, stars, laundry cardboard, and straw for the manger. The teacher was not quite certain just what would happen, but she agreed to supply paste, and next Sunday the work began. It was remarkable how well some of the children could draw the characters and animals. Others could cut them out and color them with crayons. A few days before Christmas the final result was more than anyone-except the children-had expected. The carton had become the stable, with the inside a dark blue sky studded with stars. In the manger, lying in the straw, was the Baby Lord, wrapped in swaddling clothes. Besides all this, there were three wise men, two shepherds, Mary and Joseph, two lambs and two camels; and above them all, keeping watch, three angels. The scene was not only used in the Sunday school room; much to the delight of the children, it was used as part of the decorations for the adult Christmas service. These children may see many Christmas scenes during their lives, but this one they will long remember because they made it themselves.

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     Another Christmas project was the recording of The Birthday of the Lord, the story that went out with the Sharon Report for Christmas, 1956. The story was read by our pastor against a background of beautiful Christmas music. The recording was played at a festive Christmas supper at Sharon Church, and we understand that it was used in other societies and circles as part of their Christmas celebrations. This story contains the prophecies of the Lord's birth from the Old Testament, all the familiar stories from the New Testament, and the meaning of Christmas as New Church men understand it. It was written by two members of Sharon Church and recorded by our pastor-an all Sharon Church production. Of course, Danny Wright from Glenview contributed valuable technical assistance, but, then, the Wrights originally came from Sharon Church anyway.
     Our fiscal year coincides with the calendar year, so shortly after Christmas came our annual meeting. This year the meeting was enlivened by discussion of and voting on the by-laws of Sharon Church. Someone had unearthed an ancient copy of the by-laws, and it was discovered that they did not quite fit the twentieth century. Each by-law was presented and voted on separately, and our pastor, as chairman, had to make sure that each proposition was understood. He would say such things as: "When you vote, yes, you mean no, and vice versa". Naturally, this sort of thing kept everyone on the right track, so we now have a brand new set of by-laws to guide us and future generations.
     After the business of the by-laws was settled, a Sharon Church tradition was shattered. For thirteen years it had been the custom, when election of officers was announced, for Mr. Charles Lindrooth to nominate Noel McQueen for treasurer. Then Mr. Edward Kitzelman would second the nomination and move that nominations be closed. Thus the skids were put under McQueen, and year after year he was reelected. But this year it was different. Noel insisted that he would not allow his name to be put up unless someone else were nominated too, and there was voting by secret ballot. If McQueen wanted the job again, this was a poor move. In short order, McQueen was voted out, and Robert Riefstahl was voted in!
     Mrs. Robert Riefstahl has accepted the position of "the eye" of Sharon Church. She will gather statistics about each one of us and forward the information to some secret headquarters, which we believe to be in the eastern part of the United States. We recently received forms to fill out from Mrs. Riefstahl. They are quite complicated, but they do indicate that the majority of us were born, and so forth.
     Although our weekly services and our doctrinal classes are more important than any other activity, we do not often think to express our appreciation of them. But it is these sermons and classes that give us strength and help to carry on our daily uses. Recently our pastor, the Rev. Frederick L. Schnarr, gave us a sermon on "The Meaning of Peace" which was useful in allaying many of our worldly anxieties. One could not help but realize that these carefully thought out talks which we hear each week are more than just the ordinary run of information. The information is based firmly on the Word of the Lord. When Mr. Schnarr finished his sermon with the words: "The Lord will care for and watch over us every moment of our lives, and, if we allow Him, lead us as gently as possible to the perfect peace of His heavenly kingdom," we all felt that our earthly problems had been brought down to size.
     NOEL AND MILDRED MCQUEEN

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GENERAL CHURCH CORPORATIONS 1958

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1958




     Announcements
     The 1958 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Saturday afternoon, June 14, at 3:30 p.m., D.S.T. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary.
SCANDINAVIAN ASSEMBLY 1958

SCANDINAVIAN ASSEMBLY       GEORGE DE CHARMS       1958

     The Second Scandinavian Assembly of the General Church of the New Jerusalem will be held in Stockholm, Sweden, from Friday, July 25th, through Sunday, July 27th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
BRITISH ASSEMBLY 1958

BRITISH ASSEMBLY       GEORGE DE CHARMS       1958

     The Forty-third British Assembly of the General Church of the New Jerusalem will be held in London, England, on Saturday, Sunday and Monday, August 2nd to 4th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend. Those wishing accommodation should apply to Miss E. Elphick, 10 Avenue Studios, Sydney Close, London, S.W. 3. Phone: KENsington 2314.
     GEORGE DE CHARMS,
          Bishop.
PEACE RIVER DISTRICT ASSEMBLY 1958

PEACE RIVER DISTRICT ASSEMBLY       GEORGE DE CHARMS       1958

     The Seventh Peace River Block District Assembly of the General Church of the New Jerusalem will be held in Gorande Prairie, Alberta, Canada, on Sunday, August 3rd, 1958, the Rev. Karl R. Alden presiding by appointment to represent the Bishop.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
SONS OF THE ACADEMY 1958

SONS OF THE ACADEMY              1958

     The Annual Meetings of the Sons of the Academy will be held in Bryn Athyn, Pa., on June 13th and 14th, 1958. As this will be the 50th anniversary of the Sons, a special program of events is being arranged. The meetings will coincide with the Academy's Commencement Exercises and the Bryn Athyn Society's celebration of the Nineteenth of June.
     The program, and information regarding accommodation, will appear in a later issue of NEW CHURCH LIFE.
ACADEMY OF THE NEW CHURCH 1958

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1958

     A New Type of Meeting

     The Annual joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held this year in the Gymnasium of the Assembly Hall, following a Society supper on Friday evening, May 23rd, at 7:4S p.m.
     Reports of the administrative officers will highlight matters of special interest, accomplishments, problems, and plans for future development. Opportunity will be provided for discussion. An address by President George de Charms will call attention to some of the most immediate problems confronting the Academy, especially at the college level, with suggestions as to how they may best be solved.
     The sympathetic understanding and cooperation of parents, and of the New Church public generally, are vital to the success of the Academy's work. It was with this in mind that the date, time and place of this meeting have been changed, and it is hoped that as many as possible will attend and become more fully acquainted with what the schools are doing.
     E. BRUCE GLENN,
          Secretary.

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ACADEMY OF THE NEW CHURCH 1958

ACADEMY OF THE NEW CHURCH              1958

     SCHOOL CALENDAR: 1958-1959

     Eighty-second School Year

     1958

Sept.     5     Fri     Faculty Meetings. Dormitories open.
     6      Sat.     8:00 a.m. Student workers report to supervisors
                    2:00 p.m. Opening Exercises     
                    8:00 p.m. President's Reception
     8      Mon.     8:00 a.m. Secondary Schools registration
                    7:30 a.m. College registration
     9      Tues.     8:00 a.m. Chapel: Secondary Schools
                     8:15 a.m. Classes begin in Secondary Schools
               7:30 a.m. College registration
     10      Wed.     7:30 a.m. College registration
     11     Thur.     8:00 a.m. Classes begin in College
Oct.     17      Fri.      Charter Day
     18      Sat.      Annual Meeting of Corporation
Nov.      26      Wed.     Close for Thanksgiving after classes
Dec.      1      Mon.     Classes resumed
     19      Fri.      Close for Christmas recess after classes

     1959

Jan.      5      Mon.      Classes resumed
     30      Fri.      First Semester ends
Feb.      2      Mon.      Second Semester begins
     23      Mon.      Washington's Birthday Holiday
Mar.      27      Fri.      Close for Spring Recess after classes
Apr.      6      Mon.      Classes resumed
May      22      Fri.      Annual joint Meeting of Corporation and Faculty
June     11      Thur.     8:00 p.m. President's Reception
     12      Fri.      10:00 a.m. Commencement Exercises
MINISTERIAL CHANGES 1958

MINISTERIAL CHANGES              1958

     For reasons of health, the Rev. Frederick E. Gyllenhaal will retire from the directorship of the General Church Religion Lessons program at the end of the summer, but will continue to serve as editor of NEW CHURCH EDUCATION.
     The Rev. Karl R. Alden has accepted appointment, effective September 1st, as Director of the General Church Religion Lessons. He will retire from the Faculty of the Academy of the New Church at the end of the present school year to devote himself to his new duties.

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ACCEPTANCE OF THE CHURCH 1958

ACCEPTANCE OF THE CHURCH       Rev. W. CAIRNS HENDERSON       1958


NEW CHURCH LIFE
VOL. LXXVIII
MAY, 1958
No. 5
     "No man having drunk old wine straightway desireth new: for he saith, The old is better." (Luke 5: 39)

     It is a universal law that disorder can be suffered just so long. When it reaches its height, a judgment comes. And if the judgment seems punitive in effect-although punishment is inherent in the disorder itself such is not its purpose. Unfaithfulness is condemned, but the end is the salvation of the faithful. It is to liberate the oppressed, to restore the freedom and the possibility of progress that have been denied them. Evil is separated from the good. But to receive the benefits of their release, the good must voluntarily remove themselves from the evil; must reject in their own minds, and for themselves, the disorder that has been exposed in its true character. Only so can they be led into saner and sweeter ways of living-which is the desired effect of judgment On the good. So it is in the smallest unit of society, in communities and nations, and with churches!
     Both the Lord's advents took place when the church of the day was utterly consummated, when its cry had become great and its sin very grievous. And at each coming the purpose of the Lord's infinite love was to form a new heaven and establish a new church by a new revelation of Divine truth. But this could not be done without a judgment! Until the new revelation was given, many of the good and the evil could still be together, for each apparently professed the same faith. But the faith of a new church, a faith of light, cannot be together with the faith of night that has brought the old church to its end. So a separation was effected through the truth revealed. By their denial of it the evil stood self-condemned, and were removed; and the good, seeing in new light the real nature of the falsities they had been taught, rejected those falsities, and so could receive the truth and be organized by the Lord into new angelic societies.

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     At each of the Lord's advents such a judgment took place in the world of spirits and resulted in the formation of a new heaven. And thereafter the establishment of the new church depended, and depends now, on the willingness of men that such a judgment shall take place in their minds. Reforms within churches are effected by the Lord through men; but the coming of the Lord Himself marks the beginning of a new church-a religious dispensation which is entirely distinct from the old, and which has as the sole reason for its existence that it is such. And the faith of this new church cannot be superimposed upon that of the old, or exist side by side with it in the mind, without confusion, conflict and destruction. The new wine of a new Divine revelation cannot be put into old wineskins-cannot be fitted into the creeds, dogmas, beliefs and practices of the former church; but must be ultimated in new forms that are distinct and distinctive. And the new truth is first genuinely received when it is allowed to judge the false faith of the old church and the falsities of that faith are rejected without compromise or reserve. Then, and then only, can that truth begin to build in the mind the faith of the new heaven and the new church.
     It was for this reason that, in His first advent, the Lord who said that He was not come to destroy the Law and the Prophets, but to fulfill them, castigated the official leaders of the Jewish Church for making the law of God of no effect by their traditions, exposed their hypocrisy, and denounced them as a generation of vipers. He did so to open men's eyes to the plain truth that He was no longer in and with the Jewish Church because it had rejected Him; that the Christian Church would not be an extension or a rehabilitation of Judaism but a new church, a new instrument of salvation. Only so could that church be established, not in the synagogue, or in the temple with its ritual of sacrifice and incense, but on the acceptance of interior truth in the hearts and minds of men.
     For the same reason, the Heavenly Doctrine in which the Lord has made His second coming exposes thoroughly and in full detail the evils and falsities that brought the Christian Church to an end. Indeed the last work written by Swedenborg, and entitled Invitation to the New Church, deals with the consummation of the age and the abomination of desolation that had descended upon Christendom; but to show that the truths lost in the Christian Church are now restored in the New Church, and to invite all in Christendom to the New Church that their spiritual sickness may be healed. The Lord has no delight in exposing evil and falsity. From infinite love He desires that all who learn of it may receive the Heavenly Doctrine as the truth of saving faith.

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But from infinite wisdom He knows that it cannot be so received until it is seen to be entirely different from what men have previously believed, from what they have regarded as such truth. It is for this reason that the Writings emphasize the opposition between their teachings and those of the Christian churches; because there can be no clear establishment of the New Church in the minds of men until they see that opposition, acknowledge the teachings of the Writings as true, and reject those of the Christian churches as false.
     In certain contexts this is a familiar idea. As an organized body we have long held the conviction that the universal theology given in the Writings will not alone establish the New Church; that there must be also the unqualified acceptance of their teachings as to the spiritual state of the Christian world, and a clear recognition that the New Church is new and a church, not a reform movement within revitalized Christian denominations. And we are well acquainted with the teaching that one reason for the slow growth of the New Church is that its doctrines cannot be received except in so far as the falsities of the former church are removed, and are disproved and rejected one by one. Too often, however, this seems to have been thought of as a process that will go on in Christendom apart from the Writings, a process of discarding false doctrines and arriving at approximations of the truth that will prepare for reception of the Writings. But the fact is that until the truths of the Word are brought into light, which is done only in the Writings, the old theology cannot really be seen to be false. Its validity may be suspected; it may yield little or no satisfaction; but how it is false may be seen only in the light of the truth. What is involved here is that the growth of the church will be slow, first because the Writings themselves must be spread abroad and read, and then those to whom the Writings are given must become so convinced of their truth that they are willing to reject as utterly false the doctrine and faith of their former church. Growth will be slow, because without such a judgment and rejection of falsity there can be no real establishment and development of the church.
     For some this is a hard saying. "No man having drunk old wine straightway desireth new: for he saith, The old is better." The spiritual state of the Christian Church is not apparent; it can be learned of only in the Writings, and believed in only by faith in those Writings. Because of a long-standing de-emphasis of dogmatic and biblical preaching, many Christian laymen either do not know the theological positions of their churches or have not been trained to grasp their implications. They see their churches developing active programs and exercising a manysided ministry; concerned with the easing of racial and international tensions, seeking to solve social and economic problems, striving to build a fellowship of believers; and it seems to them that surely this is a bringing in of the kingdom of God, in a practical manner and one more assured of immediate results than the abstractions with which they wrongly believe the Writings to deal.

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     What they do not see is the persistent denial of the very essentials of a true church-the sole Divinity of the Lord Jesus Christ, the Divine authority of the Word of God, and the life that is lived in conscious obedience to Divine revelation. What they do not see is that confidence in man is replacing faith in God, and that for trust in the Lord's mercy has been substituted assurance of man's inevitable destiny. Added to that, deep affections and loyalties bind them to the church of their childhood, and they have strong ties of affection, admiration and respect with others of their communion. And so it is not surprising if the judgment of the Writings on the Christian churches at first seems to them harsh, uncharitable, unwarranted and unrealistic. Like Lot in Sodom, they are reluctant to credit the voice of truth, to see need for doing what it urges on them, and would linger where they are. They cannot as yet grasp the urgency of the exhortation: "Come out of her, My people, that ye be not partakers in her iniquity." They cannot come immediately into the truths of the New Church because all their education, training and experience leads them to question the necessity, even the rightness, of acknowledging that their former faith was false, and separating themselves from it irrevocably.
     This state the Lord meets with infinite understanding and patience, and it requires the church to cultivate sympathetic insight while declining to compromise the truth. The Lord of whom it is written, "a bruised reed shall He not break, and the smoking flax shall He not quench," does not will violence to man's affections, especially those which have their roots in childhood, or to his loyalties. Rather does He bend and gently lead to what is good and true. And we shall be led rightly here when we find in Divine revelation answers to certain questions.
     What is it that the Writings condemn? What is it that they would have men reject? What the Writings condemn is false churches, creeds and doctrines, a state of life that interiorly is only evil and false. The most searching examination would fail to yield a single instance in which they condemn men. Those men and women who, from an evil love, confirm in their living the falsity within a bad doctrine are self-condemned by their faithlessness to the very truth they profess. As the Lord said to the Jews: "Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses in whom ye trust" (John 5: 45). On the contrary, the Writings are at pains to teach that there are in Christendom many men and women of good will; persons whose confirmation in false doctrine is merely intellectual and who live better than they have been taught, persons who know little or nothing of the official teachings of their churches and who are not opposed to the truth although they do not as yet know it.

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When the Writings say, then, that the Christian Church is dead they are not passing judgment on every man, woman and child who is, or will be, within organized Christianity; they are teaching that the Christian Church is no longer the means of salvation; and that with the loss of this, the very use of the church, it has lost its spiritual life.
     So what is asked of men is that they shall reject the doctrines of the Christian Church as false. They are neither invited nor permitted to pass spiritual judgment on the membership of the church; for such judgment belongs only to the Lord, who alone sees the hearts of men. They are not asked to turn their backs on the human race, except for that fraction of it which belongs to the New Church, for that would be contrary to the very spirit of charity. What they are invited to do is to accept the truth; and this they cannot do without acknowledging that it is new and entirely different from what any other church possesses, and rejecting as false all that is opposed to it.
     As the Lord made His advents, so He comes to the mind of man in the truth of His Word-to establish there His everlasting kingdom. But before He can be welcomed as a king He must be received as the judge of all the earth; for His is a kingdom of spiritual truth, and in it nothing that is false, nothing that is opposed, can abide. And therein lies the choice that must be made. Amen.

     LESSONS: Genesis 19: 1-3, 12-17. Revelation 18: 1-10. TCR 784.
     MUSIC: Liturgy, pages 473, 479, 430. Psalmody, page 316.
     PRAYERS: Liturgy, nos. 56, 94.
ADULT RESPONSIBILITY 1958

ADULT RESPONSIBILITY              1958

     "One must first learn the doctrinals of the church, and then examination is to be made from the Word as to whether they are true; for they are not true because the leaders of the church have said so, and their followers confirm it. The Word is to be searched, and there it is to be seen whether they are true. When this is done from an affection of truth, then man is enlightened by the Lord so as to perceive, without knowing whence, what is true, and he is confirmed in it according to the good in which he is"' (Arcana Coelestia 6047).

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DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     (The first in a series of six articles.)

     1. Introduction

     Recently we were asked to explain certain miracles recorded in the Word. The question had reference not to their spiritual meaning, which is clearly set forth in the Writings, but rather to the mode by which such strange and seemingly impossible things could be done. The fact that we were unable to suggest any satisfactory answer led to the following series of reflections: Why should we be concerned about the mode by which miracles are performed? Is it not enough to acknowledge that they are acts of God, to whose omnipotent power all things are possible? Should we not be satisfied to say in our hearts, These things are true because the Lord has said so in His Word? Is not the important thing not how they were done, but what they mean, and what is the spiritual lesson they are intended to teach?
     It would seem that the very purpose of a miracle is to excite wonder, awe, adoration and worship. This it does for the very reason that it is mysterious, incomprehensible, transcending all human understanding. If the mystery should be resolved by some rationalistic explanation would we not cease to wonder? Certainly, if it should be discovered that the phenomenon is, after all, due to purely natural causes which are mechanical, purposeless and impersonal, it would no longer testify to the presence of a Divine Being; it would no longer inspire worship. In short, it would no longer be regarded as a miracle. If such a remarkable occurrence is to be explained at all and still continue to perform the function of a miracle, the explanation must be such as to reveal the existence of God, to make His presence seem nearer and more real, to impress the mind with a keener realization of His universal providence.
     We have reflected on whether such an explanation is possible. After careful consideration in the light of the Writings we have come to the conclusion that the discovery of such an explanation is not only possible but necessary. Indeed, we believe it is coming to be increasingly imperative: this because a simple faith in the miracles of the Word, based on ignorance of how they are performed, cannot be maintained indefinitely in the face of the skepticism that is so completely capturing the minds of men in our modern age.

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Any belief in the miracles of the Word is under devastating attack. The denial of these parts of the Scripture casts doubt upon the authenticity of the whole, and deprives it of any reliable authority as a source of truth. If this denial should become universal, all knowledge of God would perish from the earth, and the whole structure of spiritual religion would lie in ruins like the temple at Jerusalem, of which the Lord prophesied: "There shall not be left here one stone upon another that shall not be thrown down" (Matthew 24: 2).
     It is to counter this very danger that the Lord has come again, revealing the internal sense of the Word and setting forth in rational terms the laws of His Divine government over the universe. He has brought the light of new understanding to restore a simple faith in the Word and confidence in its Divine authority. In this new light it is now permitted, as never before, to "enter intellectually into the mysteries of faith." We cannot doubt that among these mysteries is the mode by which the miracles of the Word were performed. All human experience testifies that the Divine Creator did not intend man to remain in the faith of ignorance, but rather to progress continually in understanding and intelligence. This is why every infant is endowed with curiosity, with an insatiable delight in learning, and with the ability to understand and apply to use what he has learned. In this lies the very joy of human life.
     The history of the race also bears testimony to the fact that the simple faith of the Golden Age was not the ideal of man's existence. From the very beginning the Lord has been leading mankind toward a goal of freedom and happiness which is possible only to the degree that knowledge and understanding increase. Yet, to become learned in material things alone, while remaining ignorant of spiritual things, will not bring freedom and happiness. This depends upon man's willing obedience to the Divine law of human life. This law we must know, and in some measure understand, if we are to keep it. We cannot truly love a God of whom we know nothing. We cannot serve Him if we have no idea of what He requires of us. The existence of God, His relation to the created universe, the means by which He reveals His presence that He may teach men and lead them in the way everlasting, all this is powerfully illustrated by the miracles of the Word. The knowledge of how these wonders are performed is therefore important to our spiritual life because it helps us to understand the laws of the Divine Providence. This knowledge will not detract from the wonder inspired by miracles, but, on the contrary, will increase it. It will not make the Lord seem more remote but will bring Him nearer, and will make His immediate presence and protection more real to us.

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     We have only to read the works of the learned biblical scholars of day to realize how completely the Word is being stripped of any authority as a source of revealed truth. A sharp line of distinction is drawn between the historic elements of the Bible and the poetic additions with which, as they believe, the story has been embroidered by human imagination. The historic elements are accepted as credible, not because they are of Divine origin, but solely because they can be substantiated by the testimony of archeological research or by the writings of contemporary secular authors that are still extant. Everything that cannot be so checked and proved is regarded with suspicion. Whatever seems to run counter to the known laws of nature and demands a supernatural explanation is ascribed to the ignorance and superstition of the time. Modern investigations, it is firmly believed, have established beyond any reasonable doubt that the laws of nature are constant and immutable. We now know from experience that all things take place according to a fixed and unchanging order. We know that for everything that happens there is a natural cause, which, if it has not yet been found, still can surely be discovered by persistent investigation. So many things which in the past were regarded as mysterious and miraculous have been shown to be the result of understandable mechanical causes that we can reasonably assume the same will be true of those apparent mysteries that still remain unexplained. It is held that in the face of this overwhelming evidence we can no longer admit the credibility of any thing that defies the laws already established.
     So widespread is this philosophy that very few educated adults today find it possible to retain their childhood belief that the miracles of the Bible actually occurred as they are described. This skepticism invades our own minds. We cannot deny that many things which in the past have been regarded as miraculous, and many things that are still so regarded by primitive people, are due to ignorance, to imagination, to trickery, or to the tendency of mankind to accept superficial evidence without thought or critical analysis. We have no way of distinguishing these impostures from the miracles of the Word except a blind faith that the miracles of the Word are real because they have their origin in God. We have no rational grounds on which to defend this faith against the powerful attacks made upon it by Biblical scholars, unless we can form some idea of how these wonders were performed.
     David Hume, a noted Scottish philosopher and economist who was contemporary with Swedenborg (1711-1776), endeavored to prove in a famous essay that miracles are impossible. "A miracle," he says, "is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined."

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Further, he holds that "no testimony is sufficient to establish a miracle unless the testimony be of such a kind that its falsehood would be more miraculous than the fact which it endeavors to establish; and even in that case there is a mutual destruction of arguments, and the superior only gives us an assurance suitable to that degree of force which remains after deducting the inferior." "There never was," he continues, "a miraculous event established on so full an evidence" (Anthology of Modern Philosophy, by Daniel S. Robinson, Thomas Y. Crowell Company, New York 1931, p. 401). His claim is that in every case he has examined, the probability that the one who proclaims the miracle is either mistaken or wilfully deceptive is far greater than is the probability that he testifies to the truth.
     In The Book of the Acts of God, by G. E. Wright and R. H. Fuller (Doubleday & Company, Inc., Garden City, N. Y., 1957), the authors contend that the value of the Bible lies not at all in its miracles but solely in its historic content, as verified by archeological research. To quote: "It may well appear to an intelligent critic that I as a Christian want to base my faith on a series of stories a man simply cannot believe any longer. I open the Bible and begin to read, and soon encounter an explanation of the existence of woman as being built out of the rib of a man, about a snake that speaks, about a world in which God and His angels are heard in daily life communicating with various personages and with one another, about waters dividing and people crossing through, about water turning into wine, etc. How is any man to believe these things? Are they anything other than a kind of poetry, beautiful in its essence, crude in its externals? In recent discussion about the Dead Sea Scrolls, the fabulous new biblical manuscripts found in caves on the shores of the Dead Sea, Mr. Edmund Wilson, writing for the New Yorker magazine, intimates that the results of the study of the scrolls may have revolutionary impact upon Christianity. He believes that this new study will suggest that Jesus as well as Paul and the early Church become explainable in terms of a definite historical setting with a definite historical background. This may mean that all of the elaborate claims which the Church has made concerning the divinity and supernatural character of the New Testament events will be taken away. Jesus will now seem less superhuman and He will appear miraculous only in the sense that Shakespeare is miraculous. Wilson believes it will be a great thing for Christianity to discover this, because the rise of the religion will be understood as simply an episode in human history rather than as a movement propagated by dogma and divine revelation" (p. 17).
     The thesis is that God reveals Himself in history, and nowhere else. It is admitted that the facts of history are of no value except as they are Interpreted and given meaning.

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By means of poetry and tradition, miraculous products of the imagination, people try to express the meaning of life as they experience it. This meaning is no more than the best that they can conceive at their particular stage of intellectual and racial development. It is no criterion for the faith of a modern man who must examine the history for himself, test it against his wider and deeper experience, and draw his own conclusions. From these he derives his own idea of God and of religion, not by means of any internal revelation, but by his personal insight into the meaning of history. Such is the philosophy of modern biblical scholarship; and this is now to be fully confirmed and established on the testimony of the recently discovered Dead Sea Scrolls.
     Returning to The Book of the Acts of God we find a concrete illustration of how this philosophy works: "What shall we say about the resurrection of Christ, as understood in the New Testament? This cannot be an objective fact . . . in the same sense as was the crucifixion of Christ. The latter was a fact available to all men as a real happening, and pagan writers like Tacitus and Josephus can speak of it. But in the New Testament itself the Easter faith-event of the resurrection is perceived only by the people of the faith. Christ as risen was not seen by everyone, but only by the few. Easter was thus a reality for those in the inner circle of the disciples and apostles. That is not an arena where a historian can operate. Facts available to all men are the only data with which he can work, the facts available to the consciousness of a few are not objective history in the historian's sense.
     "Hence we have to view the resurrection in the New Testament as a faith-event, unlike other events, which is nevertheless real to the Christian community. [To them] it testifies to the knowledge that Christ is alive, not dead. [To them] the living Christ was known to be the head of the Church; and [to them] His power was real. The process, the how of Christ's transition from death to the living head of the new community, and the language used to describe that transition. . . these are products of the situation. They are the temporal language of the first-century Christians. To us, they are symbols of deep truth and nothing more, though they are symbols that are difficult to translate" (p. 25).
     How, we would ask, does the writer of this book know that Christ did rise from the dead, if the record of His resurrection as preserved in the Gospels is no more than a symbol of what a few superstitious people believed? If Jesus Christ is miraculous "only in the sense that Shakespeare is miraculous" why should any one suppose that He did rise from the dead in any sense that Shakespeare did not? If this is the case, how can He really be "the head of the Church"?

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We would point out that the opinions expressed in this book are widely shared by modern biblical scholars, and are regarded as highly authoritative throughout the Protestant world. The book itself is the newest addition to the Christian Faith Series, for which Reinhold Niebuhr is the consulting editor. Niebuhr has been called "one of the most vigorous and brilliant theologians and philosophers writing today." G. Ernest Wright is professor at the McCormick Theological Seminary in Chicago; Reginald H. Fuller is an English scholar now teaching at the Seabury-Western Theological Seminary in Evanston, Illinois.
     Because this view of the Bible is so steadily gaining adherents in the modern Christian world, in the midst of which we live, and because it so completely destroys any faith in the Divine authority of the Sacred Scripture, we think it a matter of great importance that the New Church should develop a sound philosophical basis on which to establish a rational belief in the miracles of the Word. We propose, therefore, to examine the teachings of the Writings on the subject. We shall undertake to define clearly what genuine miracles are, in order to distinguish them from mistaken or pretended miracles. We shall call attention to the laws of Divine influx and operation whereby genuine miracles are brought about. We shall apply those laws to the explanation of a few of the miracles of the Word. And, finally, we shall consider the reasons given in the Writings that such miracles are not performed at this day, and what it is that takes the place of them in establishing the faith of the New Church.
SWEDENBORG SCIENTIFIC ASSOCIATION 1958

SWEDENBORG SCIENTIFIC ASSOCIATION              1958

     Organized for the preservation, translation, publication, and distribution of Swedenborg's scientific and philosophical works; the promotion of the principles taught in them; and their relation to the science and philosophical of the present day. Annual fee for membership, including the NEW PHILOSOPHY, published quarterly, is: United States, $3.00; Canada, $3.00 Canadian; Great Britain and Australia, 12/-. Address Miss B. G. Briscoe, Treasurer, Bryn Athyn, Pa.

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NATURE OF INFLUX 1958

NATURE OF INFLUX       Rev. KENNETH O. STROH       1958

     A DOCTRINAL PAPER

     (Continued from the April issue.)

     IMMEDIATE INFLUX

     It is the Lord's will that man should be conjoined with Him in love. To this end the Lord is immediately present with all mankind, from the highest even to the lowest and most vile forms of human life. And the Lord is thus present in His Divine Human, wherein rests all His power to save mankind. For the Lord came into the world in order that He might accomplish a last judgment, might subjugate the hells, and so might take to Himself the power to save all those who believe in Him and love Him. These things could be effected only by the Lord's assuming a Human, in order that He might work from His own ultimates as well as from first principles. For to work from first principles by means of ultimates is to work in fullness; wherefore the Divine truth flows down without successive formation, and is immediately present in the ultimate (AC 7270: 4). And the Lord's full power rests in the Divine Human, because that is in the ultimate. By glorifying His Human and making it Divine, the Lord took to Himself the ability to act to eternity from first principles by means of things ultimate, and so in fullness. Thus the Divine operation can reach down, in full power, even to those who are lowest in the world; and this operation cannot be checked by any failure on the part of man (cf. AC 806: 3).
     However, while all powerful, the immediate influx of the Lord's life into man is yet most gentle. The Lord continually flows with all of His life into man's soul, thence through all his interiors, knocking at the door of man's spirit, begging to be received into his mind. But while this influx continually preserves man's life and withholds him from self-destruction, yet it never forces, never compels. For it is received only according to the order in which the man, spirit or angel is. And because Divine truth is order itself, therefore the Lord's immediate influx is received by man only in whatever Divine truth the man has taken to himself and has confirmed in his life (cf. AC 9683; Infl. 8).
     Therefore immediate influx, which is that of the Lord's Divine Human, is through man's soul into his will and only thence into his understanding, thus into his good and through his good into his truth, thus into his love and through his love into his faith, and never the reverse (HH 297). We are told that the Lord flows into the life's love of the angels, while the angels receive the Lord in wisdom, and that it is by means of wisdom that the Lord conjoins them with Himself (DP 28).

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For all the angels turn their faces to the Lord, and the Lord's look is upon their foreheads, because the forehead corresponds to love and its affections, while the angels see the Lord with the eyes, because the eyes correspond to wisdom and its perceptions. "Nevertheless, angels do not from themselves turn their faces to the Lord, but the Lord turns them to Himself; and He turns them by influx into their life's love, and through that love enters into the perceptions and thoughts; and thus He turns them about. Such a circle of love to thoughts and from thoughts to love from love, is in all things of the human mind. This circle may be called the circle of life" (DP 2 9).
     This Divine influx, while by the good it is received in good, cannot be so received by the evil. For they either reject it, suffocate it, or pervert it. Consequently they have an evil life, which spiritually is death. And in the other world they make their abode in hell (HH 297).
     Man in the world is midway between heaven and hell, is in a state of equilibrium between heaven and hell. But with him also influx is through the will into the understanding, not the reverse-which is why a man really believes nothing to be true except what agrees with and comes forth from his affection. The first inflowing of good from the Lord produces a certain affection of truth, which manifests itself in man's earlier years as curiosity, with its desire to investigate and discover. Yet this influx of good from the Lord can be received by man only as there are correspondent vessels to receive it; and these vessels are the truths which from childhood a man has acquired. And as the influx is according to the correspondence and reception, therefore it is that the Divine good cannot be applied to any vessels other than genuine truths, for these alone correspond with each other. Man is prepared for this reception of good as He learns the truths of doctrine from the Word. And at first those enter only the understanding, while the man is in the affection of knowing truth. But as he is being regenerated, and passes from the affection of knowing into the affection of doing truth, then these truths enter the will, to become part of the man himself. Then, in man, there begins the completion of that circle of life in which are the angels. However, because man must first learn by means of his bodily senses, it appears that this circle is somewhat different with him, namely, from sight through the thought into the will, and thence from the will through the thought into act. "Nevertheless it is good which produces the circle: for the life which is from the Lord does not flow in except into good, thus through good, and this from the inmosts" (AC 4247: 2-3; cf. AE 427: 47, 730: 2).

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     MEDIATE INFLUX

     Now if man is to have the freedom to consent to the completion of this circle of life in him, he must be influenced also by something other than the Lord's immediate influx into his soul: otherwise there would be no way to grant him the appearance of self life, and he would have no freedom of choice. Every man knows that his body and his mind are affected by the natural environment into which he is born, and in which he lives. But the Writings disclose that man's mind is born also into a spiritual environment, is affected by influences from the spiritual world. And so we are taught that, while the soul receives influx immediately from God, the human mind receives influx from God mediately through the spiritual world (Infl. 8; AC 6472). It is by virtue of influx both immediately from Himself and mediately through heaven that the Lord can cause angels and men to appear in the human form (AC 6626). And the mediate influx is from the Lord through the higher heavens into the lower heavens, and thence into the man of the church (AE 277).

     1. General Influx. In the spiritual world is a sun, in the midst of which is the Lord. From that sun the Lord flows into the whole spiritual world, and into all who are there, by means of spiritual heat and light, which in their essence are Divine love and wisdom. From that sun the Lord also flows with the same heat and light into the minds of men on earth. And that heat and light are adapted to the faculty and the quality of the recipient angels and men by means of the spiritual auras or atmospheres which convey and transfer them (TCR 641: 2; cf. AE 418).
     This general influx of life from the spiritual world is that which also is received by the beasts, and which makes them capable of living in the order of their creation. From this influx they are carried along in their own order, knowing instinctively how to find their food and shelter, and how to propagate themselves. For they have what is analogous to will and understanding, in that they have natural desires or instincts, together with the knowledge as to how to fulfil them. Yet they have no faculty of rationality, and hence no more than a natural freedom. For their understanding is bound to their will, their knowledge is bound to their natural love: they cannot think or reflect. For a general influx of life from the spiritual world enters their loves and only thence flows into their connate knowledges. And by reason of this general influx they live in their own marvellous, albeit natural order, and perform natural uses accordingly (cf. TCR 335: 3-5; Infl. 15; CL 419). And this is true whether their uses are of a good or an evil nature. For while it is influx from bell that produces those beasts that are harmful and that perform evil uses, still this influx is according to correspondences, and is received according to the particular natural order into which the beasts have been created (cf. DLW 341-343).

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     But unlike the beasts, mankind has a spiritual mind as well as a natural, for man was born to live to eternity in the spiritual world. Thus the general influx of life from the spiritual world enters first with man into his spiritual mind and thence into the natural mind. But with man, as with the beast, this influx is into the will and only through that into the understanding. This "influx into the will is into the occipital region, because into the cerebellum, and from this it passes towards the foreparts into the cerebrum where the understanding is" (AE 61). From this inflowing of life man has full liberty in thinking and willing, in believing and loving (DP 129). From it he has the faculty to love truths because they are truths: for if he chooses he can allow the heavenly light and heat from the spiritual sun to flow down through the spiritual mind into the natural, where is the realm of his conscious thought (AE 406). Indeed, from this general influx from the spiritual world man has the very faculty of thinking, and of speaking rationally from thought (AE 543: 3).
     It is interesting to note that the determination of thought into speech and of will into act takes place, according to order, by means of this general influx (AC 5990, 5862, 6211). And the Heavenly Doctrine states that "the influx into the speech is from the will through the understanding, but the influx into the actions is from the understanding through the will" (Infl. 7). But we would suggest that this must be said according to the appearance in the same manner as when it is said that with man the circle of life is from sight through the thought into the will, and thence from the will through the thought into act (cf. AC 4247, quoted above). For man is able to think and reflect before he chooses to act. Nevertheless the true order of influx is from within, through the will into the understanding (cf. AE 61).
     But as all influx is according to reception (HH 569), so must it be according to the levels or degrees of receptivity that have been opened in the man, that is, according to the degree of wisdom and love in which he is (Infl. 16). For as there are three heavens, the celestial, spiritual and natural, so with man there are three degrees of life, an inmost, a middle and an ultimate, and these degrees are opened successively as the man becomes wise. The ultimate or natural degree is opened and perfected as man learns by means of the five senses, as he acquires scientifics and the experience of living, and determines to lead a moral life. The inner thought of this natural, the thinking about things learned in an orderly way which renders them useful, is called the rational. And if the man learns truths from the Word for the purpose of living according to them, so that he may understand, will and do them, then the middle or spiritual degree has been opened, and the Lord, through heaven, can inflow through the spiritual man into the natural.

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But with those who apply Divine truths at once to life and do not reason about them from the memory, and thus bring them into doubt, the inmost or celestial degree is opened, and the Lord, through heaven, inflows through this degree into the lower planes of life. Thus the Lord's influx through heaven is received according to the degrees of love and wisdom in man (AE 739: 2-4, 569: 6-8).
     Now it is a characteristic of general influx that it is into those things which are "in order, such as beasts, and the speaking and doing functions of the human body, which operate according to a natural order. Yet man himself is not in the order of his life, for if he were he would be born into love of the Lord and for his neighbor, and would come spontaneously into all the truth that is in accord with these loves, according to his genius. Thus the Heavenly Doctrine teaches that if man were in the order into which he was created, he would be directed by no other than general influx from the Lord through the spiritual world; that is, he would be governed by the Lord in only two main ways-by influx immediately from the Lord Himself, and by a general influx from the Lord mediately through heaven. And the implication would seem to be that the most ancient people who lived on this earth before the fall of man were ruled by no mediate influx other than this general influx. But since the fall man is no longer born into the order of his life. For he has separated himself from heaven; and unless he can be brought back into order, and into communication with heaven, he must perish (AC 5550, 6323; HH 247e, 296).

     2. Particular Influx. Because this restoration of order cannot be brought about by any general influx, it can be done only mediately, by means of spirits. Therefore the Lord has provided that man shall be ruled also by a particular influx through angels and spirits (AC 5850). So it is that man has constantly with him both angels and evil spirits: through the angels he has communication with heaven, and through the evil spirits with hell. The Writings do indicate that by comparison with the Lord's immediate influx, His mediate influx through angels effects relatively very little (AC 7004: 3). But the greatness and importance of this relatively little effect may be seen from the teaching that the angels and spirits flow into his willing and thinking in so close a connection that without their presence the man would be devoid of willing and thinking, thus devoid of all life. For the truth is that every man, spirit and angel can think and will, not from himself, but only from others, and through these from the Lord (AC 2886-88, 6470).

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     As with the order of all influx, the spirits who are conjoined with man enter his life through his loves and affections; angelic spirits through affections of good and truth, and evil spirits through affections of evil and falsity. And they enter in such a manner that when they come to a man they put on all things of his memory, so much so that they suppose these things to be their own. Still, they are not allowed to enter further than into a man's interiors, thus into his will and thought. For speech and action, along with all the operations of man's five senses, come about as a result of the general influx of the spiritual world into things in order. Therefore spirits cannot speak through a man's tongue, hear through his ears nor see through his natural eyes. If spirits were allowed to enter a man's exteriors they would obsess the man and control him, as was done in many cases during the time of the Lord's life in the world. But this is no longer allowed: and spirits do not know that they are with a man, nor is the man aware of their presence. Nevertheless, the communication and conjunction is so close that neither can think or will without the other; and hence each depends upon the other for his very life (cf. AC 6192-95, 6211, 5862).
     So it is that man is always in the company of spirits, never less than two angelic spirits and two spirits from hell. And all the good that is in him is from the Lord through the angels, while all the evil is from hell. Since all the life that even the evil have is also from the Lord, this might cause the appearance that evil is from the Lord. But the good and truth flowing in from the Lord are turned, in hell, into evil and falsity, so that the evil and falsity are not from the Lord but are from the recipient subjects who pervert and invert that which flows in. For evil and falsity are in complete opposition to good and truth (DP 290-294; AE 644: 2).
     Yet while he is in the world, man is midway between heaven and hell, and is subject to their opposing influences. The angels are ever with him, flowing into those innocent affections which are the free gifts of the Lord and which are remains, continually imparting new affections, unknown to the man. And in the later life of those who are regenerating the angelic influx is terminated on the plane of spiritual conscience, thus lifting the interiors of man's spirit into communication with heavenly societies and giving his thought increasing extension into those societies, which extension increases his ability to understand and perceive God's truth (cf. AC 6206-6209, 6600, 6611-6612).
     At the same time, spirits from hell are endeavoring to insinuate evil, with the purpose of destroying all good. Yet the evil which comes only into a man's thought does not harm him, otherwise man would be continually in the utmost peril. But when man keeps the evil in his thought, encourages it, consents to it and confirms himself in its hellish delights, then he transfers the evil from his thoughts to his will, makes it his own, and withdraws from the angels in favor of the infernal spirits (AC 6204, 6308).

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Thus "there is nothing from without a man, that entering into him can defile him: but the things that come out of him, those are they that defile the man" (Mark 7: 15). Influx adapts itself to efflux. And the man whose spirit is thus defiled enters an infernal society. Unless he suffers himself to be reformed, he will make his eternal home in hell. Yet even there the influx of the Lord's life will govern him, subtly overruling his evil purposes as far as possible for good (AC 2706). For the Psalmist has written: "If I ascend up into heaven, Thou art there: if I make my bed in hell, behold Thou art there" (Psalm 139: 8).
     So if man is to be saved from the damning effects that evil spirits would bring upon his life, he must shun evils as sins against God: and if he does this the door will be open to the interior degrees of his mind so that the inflowing light from heaven may guide his life and enlighten his understanding. Even then the evil spirits will attempt to flow into his mind with their subtle poisons. But at the same time the angels will be able to enter from within and disperse them, and the man will be safe (cf. AC 6308; AE 95: 2).
     This would not be possible, however, unless there were in man something which was in correspondence with heaven, for all influx is according to correspondence. Therefore the Lord has provided that there shall be a Word, His Word on earth which is composed of natural forms that are in perfect correspondence with the heavens, and inmostly with the Lord Himself. When man shuns those evils which are opposed to the Lord and His Word, he thereby admits into his mind and heart something from the Word which can act as a basis for the inflowing life of heaven. Thus it is by means of the Word that the Lord and the angels are present and are conjoined with the men of this earth (AE 351, 1080: 2-3). And through the Word this Divine and angelic influx is diffused to all who are in any spiritual affection of truth, even though they may have no specific knowledge of the Divine Word as such (AE 351: 2).

     CONCLUSION

     So it is that each man is led every moment of his life by influx from within, and this despite the appearance that he lives of himself and can lead himself. This is the mode of the leading of the Divine Providence, so that it may be said that the Lord's influx is the Divine Providence. For by means of influx the Lord is everywhere present, not only universally but also singularly, in firsts and in ultimates. Yet the Divine influx is received only according to correspondences. And with man it is received in his will, and from that in his understanding, thus according to his own state of receptivity, and the influx is always adapted to efflux.

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Furthermore, the ways of influx are various. The Lord is immediately present in His Divine Human, with all His power for the salvation of mankind. But His life also flows in mediately through the spiritual world; and this both generally, through heaven into those things which are in order, and particularly through angels and spirits into those things which are not in the order of their creation. Thus man is subject to influences from within that are both good and evil. And if man would have his life eternally open to the Lord's Divine and heavenly influx he must shun evils as sins and take to himself the Divinely revealed forms of the Word, which are in correspondence with the life of heaven, and thus are receptive of the Divine influx thence.
     Being in the appearance of self life, man must at all times exercise an apparent prudence in the conduct of his affairs. He must think about, plan and prepare for the morrow. But he may know from revelation that his own sagacity, relatively to the Divine Providence, is like a speck of dust in comparison with all the atmosphere; that is, relatively it is nothing. Man's task is to consent to the opening of the door whereby the Divine influx may enter and be received.
     Before this way is opened, that is, before regeneration, man is led by the Lord primarily by immediate influx. For while at all times man is subject to every kind of influx, still, in those unregenerate states when the proprium of evil is asserting itself, the Lord must needs guide and protect the man by means of that immediate influx with which the man can in no way interfere. But in states of regeneration the man is led by the Lord by influx both immediate and mediate (AC 8685). And then the Lord is able to inflow through the spiritual mind into the natural, calming the troubled waters of selfish cupidities and negative reasonings as He calmed the sea of Galilee, and granting a certain tranquillity of mind into which the delights of heaven may inflow (AE 514: 22).
     The way to this influx is opened by means of instruction in the truths and goods of the Word. And the priests of the Lord's New Church are to act as the servants of the Lord in the imparting of this instruction, for they are charged to teach the truth that man thereby may be led to the good of life. They are to be ministers to the Lord's leading, His leading by means of that influx which constitutes His coming to every man who will receive Him. And those who receive will be gifted with that inner, heavenly joy of heart whose expression is pictured in the words of the prophet: "Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified Himself in Israel" (Isaiah 44: 23).

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     3. The Lord: The Name of God in the New Church

     There are in the New Church two essentials which are defined as follows in the Apocalypse Revealed: "The confession and acknowledgment from the heart that the Lord is the God of heaven and earth and His Human is Divine, and conjunction with Him by means of a life according to the precepts of the Decalogue" (nos. 490, 491). These are stated also in briefer form when the essence of charity, which is the regenerate love in the spiritual church, is described; for its first essential is said to be "looking to the Lord and shunning evil as sin" (Char. 1).
     When the two statements are viewed together it is manifest that looking to the Lord consists in confessing and acknowledging from the heart that He is the God of angels and men, and that the Human that we may see -which He assumed and glorified in the world-is altogether Divine, and that shunning evil as sin is to obey all the Ten Commandments and thus to be conjoined to the Lord.
     These two embrace all things whatsoever that pertain to religion and to life. We say, "to religion and to life," because "all religion is of life" (Life 1), and there is no aspect of life, no matter how trivial it may appear, which ought not to be of religion. For a true religion is not piety alone, or theology or thought alone; it is piety, thought, and every action of life alike. True religion is too great to be treated lightly. It cannot suffer a man to relegate it to a shadowy corner of his heart, to be fetched out only when the spirit so moves him; nor can it allow him to use it on his lips or in his folded hands if it does not at the same time fill also his heart. True religion must have the whole man, or nothing.
     Such also is the case, in a sense, if man humbles himself and desires that the Lord may gradually lead him in all things of life; for even if the desire is essentially prophetic in the beginning, and the fulfillment is a matter of a lifetime, yet such a humble desire-if really meant, if really genuine-constitutes the man's ruling love, which touches and affects all things of his mind.

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     That desire is like a constant prayer, which is constantly and increasingly heard, until the six days of his spiritual creation have been fulfilled, or until all the six petitions in the Lord's Prayer have completed their work with the man. With such a man religion is of life, and there is nothing in his habits or his efforts that he would wish to hide away and keep secret from his religion; nor need he feel undue anxiety because his evils are not overcome at once.
     It might be said that looking to the Lord is the inmost and generating force in true religion, and that shunning evil as sin is the ultimate effect thereof. All other things are contained within this first and last of religion. For instance, the acquisition of knowledges is to be found within their scope, for knowledges both glorify the Lord and guide man in his life. So also true social life is embraced by these two things, for it cultivates the spirit of charity and is infilled with gratitude to the Lord. And so it is with other things as well.
     Now these two things, these two essentials of the New Church, are also the first and the last petitions in the Lord's Prayer. The first-the confession and acknowledgment from the heart that the Lord is the God of heaven and earth and that His Human is Divine-is humbly voiced in the opening words: "Our Father, who art in the heavens, hallowed be Thy name." And the last, which is a life of conjunction with the Lord by obedience to His precepts, finds expression particularly in the cry, "deliver us from evil"; or in the full petition: "lead us not into temptation, but deliver us from evil." The pulse and breath of these two leading ideas in the prayer are present in every single part of it, and give to every part spirit and life. The ascription at the end-"for Thine is the kingdom, the power, and the glory "-signifies the resulting state when the temptations and struggles of life have subsided, and the Lord has peace with man, and man with the Lord.
     In fact, these two things take on their first garments in the very first two words of the prayer, "Our Father." For in the "our" is contained the principle of charity, which is the wish not to do evil to the neighbor. It is by no means a coincidence that we are not taught to say, "My Father." Thus, in using the prescribed opening of the prayer we should be mindful of all our brethren, wherever they may be, who join with us in turning to the Lord as their only Father; for such is the meaning of the word "Father" here. For even as the angel declared to certain spirits, "we think of God in His Divine Human, because in this He is visible; and in this He is called Christ by you, but Lord by us, and thus the Lord is our Father in heaven" (AR 839), so also all men whose heart and soul would have a father must turn to the Lord alone, or else they will find none. This is indeed the very first idea in the prayer; for in the original language, as also in some other languages, "Father" is the first word and "our" is the second-"Father of us (our)."

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It matters little, however, that it cannot be so well said in the English language as long as the Lord Jesus Christ, as He is revealed and known among us, is the fullness of our thought and love when we turn to Him as our Father in the heavens.
     This is paramount. The entire prayer becomes empty and void if we do not think of the Lord as we know Him when we pray; for none of its petitions can be fulfilled if we seek fulfillment from an unknown source. For instance, how could we obtain our daily bread for the life of our spirit if we did not know where to find it?-if we did not know that it is the things we have understood from His Word, and which have thence affected our love, that feed us. If it is indeed true that a "man shall live by every word that proceedeth out of the mouth of God" (Matthew 4: 4), how can this be if we do not know who is the God that speaks? Hence there is nothing fortuitous about the prescription in the Writings (AC 14) that our God is to be called principally "the Lord," as is the habit in the New Church. There must be in all teaching, and in all private thinking, an insistence as it were-if need be by self-compulsion -on bending our minds to our God as we know Him, thus to the Lord. Otherwise our Father in the heavens cannot be God-with-us; neither can the promise to the New Jerusalem be fulfilled: "And they shall be His people, and God Himself shall be with them, and be their God" (Revelation 21: 3). It is a sin in the world that men have not heeded the Lord's words to Philip: "Have I been so long time with you, and yet hast thou not known Me? He that hath seen Me hath seen the Father, and how sayest thou, Show us the Father?" (John 14: 9). Also, did He not command us to eat of His flesh, and drink of His blood; thus that we must be fed by Him and live from Him? And who else is the father of our life if we do so live?
     Nevertheless, it is true that the first Christian Church was not prepared to turn fully, and with full awareness, to the Lord as Father. He Himself said: "I have yet many things to say unto you, but ye cannot bear them now. . . . But the time cometh when I shall show you plainly of the Father" (John 16: 12, 25). Therefore it is for the New Christian Church to search the depths of the Lord's Prayer, and to enter interiorly into its spirit and life. It is distinctly said that "the whole of the Lord's Prayer, from beginning to end, regards the present time, namely, when God the Father may be worshiped in the human form" (Inv. 37). That this may now be done is because the Lord has plainly shown of Himself as the Father.
     It might have been understood in the former Christian Church that the Lord alone is meant by "our Father in the heavens"; for the invisible God, that is to say, the Lord as He is in His own self, is above the heavens, and as such is not approachable.

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Only in His forthstanding in His Divine Human do the angels know Him; and only thus are they able to approach Him, worship Him, and hallow His name. These words also, which are the first to assume the form of a petition, "Hallowed be Thy name," signify the Lord as He has revealed Himself; for by the "name" of God throughout the Word is meant nothing but the Divine Human. That is why the Divine name and the glorified Human are spoken of in the Word as identical, as in John: "Jesus said, Father, glorify Thy name; then came there a voice from heaven, I have both glorified, and will glorify again" (John 12: 28); and in Isaiah: "This is My name, and My glory will I not give to another" (Isaiah 42: 8; cf. AC 6887).
     To confess and acknowledge this Divine Human from the heart is to hallow the Divine name; for to "hallow" is to render supreme honor, thus to worship. It is known also that by a name, any name, in the Word is meant quality; for a name obviously represents the person having it, thus his quality or nature. Therefore the Divine name can mean nothing but the Divine quality, which, of course, is known to us only in the Divine Human.
     But how the Lord manifests Himself as our Father, thus how His name is to be adored, is further apparent if we search into the words, "who art in the heavens." It is not said, incidentally, as in the rendering of the Authorized [King James] Version, "who art in heaven," but, "who art in the heavens." For by the "heavens" are meant all those Divine things that proceed from the Lord with the angels, and make all the innumerable heavenly societies. These things are the goods and truths from the Lord that are revealed to the angels and are known to them, and are increasingly becoming known to them to eternity. In these things that the angels understand and love, and by means of which they may live from the Lord and work with Him, in these things alone do they see and worship their Father in the heavens; for love to the Lord and charity are matters of life with angels. Therefore we read that "loving the Lord, in heaven, does not mean loving Him as to His person, but loving the good which is from Him; and to love good is to will and do good from love" (HH 15); and that neither does loving the neighbor there mean loving a companion as to his person, but "loving the truth which is from the Word, and to love truth is to will and do it" (ibid.).
     There are, as we know, three distinct and discrete heavens. In these heavens the goods and truths from the Lord manifest themselves differently: in the celestial heaven in one way, in the spiritual heaven in another way, and in the natural heaven in yet another. The proceeding Divine, however, is within these goods and truths; or rather, these goods and truths themselves are the proceeding Divine from the Divine Human.

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In the highest heaven they present the Lord in greater glory than anywhere else, for there the Divinely Human love itself thrusts aside all bounds or coverings and presents itself to view. This is possible because the angels there, through their regeneration, have been prepared to love the Lord inmostly. But in the middle heaven the goods and truths that are known from the Lord present Him in less glory; for the angels there turn to the Divine methods, or modes, of operation, and not to the Divine ends themselves, except as they see them reflected in the methods. Hence it is that the angels in this heaven also love the Lord's love, that is, His ends, but more remotely. And in the lowest heaven the goods and truths from the Lord as known by the angels who are there portray the Lord in even lesser glory; for they cannot enter into even the Divine modes of operation, but are satisfied to see the effects of those operations, and to cooperate with the Lord in them through obedience. Such are the general distinctions among the three heavens, and such, therefore, the distinctions among the Lord's manifestations in them. But in addition, there is indefinite variety in all the societies of each heaven. For, as we read: "When the Lord manifests Himself in any society, He appears there according to the quality of the good in which the society is, and thus not the same in one society as in another. Not that this dissimilitude is in the Lord, but in those who see Him from their own good, thus according to it. The angels are affected also at the sight of the Lord according to the quality of their love; for they who love Him most interiorly are most interiorly affected, and they who love Him less are less affected" (HH 55).
     At this day the goods and truths in the heavens, known by angels from their Word, or Divine doctrine, are revealed in the world. Hence that Revelation is called the Heavenly Doctrine. It is couched in human language, in rational terms. But the whole of it is described, ready for man to enter in with his heart and mind according to the degree of his love. Thus men, too, are invited to pray truly to their Father who is in the heavens, and to hallow His name.
NAME, AND THE PRESENCE 1958

NAME, AND THE PRESENCE              1958

     "The quality of the Lord is everything of faith and love by which He saves man; for that quality is the essence that goes forth from Him; therefore when that quality is thought of by man the Lord becomes present with him, and when it is loved the Lord is conjoined to him. Thus it is that those who believe in His name have eternal life" (AE 815: 12).

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DISTINCTIVE SOCIAL LIFE FOR ADOLESCENTS 1958

DISTINCTIVE SOCIAL LIFE FOR ADOLESCENTS       E. BRUCE GLENN       1958

     A Tentative Statement of an Ideal

     Social life has an important role in the distinctive life of the New Church. Together with worship and education, it is a realm in which the individual can contribute toward group practice of the truths newly expressed in the Writings.
     However if social life is by its nature a group activity, it is also a voluntary activity. Freedom and spontaneity are essential to its usefulness and its enjoyment; coercion in social affairs is a denial of the free association which is their heart.
     But freedom, we know, cannot exist outside of a sphere of order. When one man's freedom encroaches on that of another, the result is a disordered society. This may be the result of individual selfishness or of a false set of values in the society. For all the customs and traditions, good or bad, that form the pattern of social living are founded upon some standard of values, some ideals of life.
     What are the social ideals of the New Church? In general they appear to be two: 1) the sharing of mutual uses in the strengthening of the church, and in all the human relationships by which this may be effected; and 2) the receiving and protecting of marriage as the most vital and sacred of those relationships. The first ideal looks to the development of charity in its broad application; the second is concerned with the establishment of conjugial love.
     Both the recognition of charity as the performance of mutual uses with the neighbor, and the concept of marriage as a holy and eternal institution, have been to a great extent lost in the world of consummated Christianity. Paganism, exemplified in organized entertainment, has replaced a social life based on religious faith-has replaced charity with the search for selfish pleasure, and conjugial love with a frightening promiscuity or a shallow romanticism.
     Thus the distinctiveness of our social life must at the outset be a matter of separation from false ideals and from those who follow them. Such separation, however, is but the beginning of distinctiveness.

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Real distinctiveness must lie in the application, individually and in our social groups, of the doctrines of charity and conjugial love.
     How can this application best be made at the age of adolescence, that important formative state of social patterns? The answer involves a consideration of the characteristics of the state itself.
     The adolescent is frequently both confused and confusing. (He will not readily admit to the first quality, and is often quite proud of the second!) The reason for this confusion is that he is standing between two settled states, consciously trying to move away from one and not yet ready to enter the other. The former state is that of childhood, with its innocent trust in authority, its willingness to accept the opinions and judgments of superiors. The other state is that of adulthood, when the individual progresses through rational understanding to a new security based on the authority of his own conscience as it is shaped by his willing acceptance of truth. The adolescent stands between rebellious against external authority, and not yet matured to the judgment of his own rationality.
     This mixed state is inevitable, nor would we wish to retard entrance into it. Coupled with it are two qualities of great importance. First, the adolescent is in the love of learning, from the association of spirits provided for his state; a love which can lead him to the only authority he will be able to accept in the future-that of truth. And second, the adolescent has an idealism, fierce and conservative-a vestige of his innocence that only a loss of faith, in men or even God, can take from him.
     This idealism of the adolescent is a quality that his adult friends, parents and teachers especially, must never forget. By recognizing and appealing to it, we can save him from that needless loss of faith. And we can elicit a surer and more effective response to our social ideals by letting him know that we have faith in him, in his striving to do what is right as he sees it. An affirmative response will come in an affirmative atmosphere, in our instruction, discussion, and planning of social life. That the adolescent needs some rules of conduct no one would deny; but they should be auxiliary to the affirmative development of customs, not substitutes for them.
     One recognition on our part that must be affirmative is that of the love of the sex, which awakens at varying stages of adolescence. This is not only a natural development; it is a Divine providing of a seedbed in which may be planted and nourished the flower of conjugial love. This awakening in youth, this stirring attraction to the other sex, is a thing of wonder, a part of the glow of idealism. It should not be scoffed at or denounced. It should be kept in order, as the general affection that it is, and not permitted to advance too hastily toward a special application to one object.

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For despite his own assurance that his feeling is true love, the adolescent is not in a state to make this all-important decision. His state is but the matrix; not until he grows into the rationality which comes with the love of use will he be able to say, like the young man in the sphere of heaven, "She is mine."
     The adolescent, we are taught, is not in the love of use. The only true sphere of use which he can enjoy is that provided by the adults around him. Our function as adults, in providing distinctive social life for our boys and girls, is twofold: 1) we must establish a sphere of use in our own social activities and in our guidance of theirs; 2) we must teach clearly, frankly, and with affirmative knowledge of their state, the truths which will help them toward a life of charity and of reverence for the conjugial. These two functions are really one, for the establishment of a sphere can come only through a response to truth, both with us and with our children.
     These adult duties are vital to the orderly progression of states through which our children may mature to the spiritual rationality of life. If we mistake or neglect our responsibilities, we are abandoning our young to the tremendous pressures of the world about them, the powerful and ultimated forces of false pleasure and selfish motivation. To keep our children free we must exert an opposing pressure from within, by the force of truth and our own powerful ultimates of tradition and custom.
     What are some of the truths which we can instill into our adolescents, and from which-by instruction, discussion, and guidance-a sphere of use can be sustained in their social activities?
     One is that their awakening love of the sex is a useful state of preparation for the ideal of conjugial love. Love of the sex is not an end in itself. Promiscuous thoughts and actions must be checked for the sake of the ideal. On the other hand, that ideal is a goal toward which the adolescent must be willing to work gradually, not seeking its fulfillment before the establishment of a use.
     An allied truth is that the sense of touch is dedicated to the conjugial state and its joys. Neither as a general and thoughtless response to the love of the sex, nor as an expression of a presumed "real love" should the fondling of the opposite sex be considered allowable to the adolescent. The senses are the servants of the rational; in social pleasure none of them, and especially not the sense of touch, should be permitted to master the mind's judgment. And for the as yet not rational state of youth, this serves to emphasize the importance of a guided and orderly social sphere; a sphere in which modesty and respect for the differences between the sexes, in mind and body, will prevail.
     As modesty is necessary to the protection of conjugial love, so restraint of selfish desires must be seen as vital to all group activities. Individual domination of others is alien to all social enjoyment and the uses of charity.

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     Finally, courtesy of manners should be taught and fostered as the clear expression of modesty and self-restraint. Not an end to be cultivated for itself, courtesy helps to provide the atmosphere of order so important to social uses.
     The enemies of distinctive social life, in short, are the old familiar foes: the love of self, with its antisocial contempt of use, and the love of the world, with its concentration on lower pleasures and immediate ends. The adolescent is not fully in these loves any more than he is in the love of use. His future course depends on which goals he makes his own as he grows.
     And in the guiding of that future course, no aspect of life is more important than his association with others: the group activities in which he has his part to play, and his relationship with the opposite sex. The office of parents and teachers is to provide for the orderly patterns, the customs and traditions which will serve the truth, and to guide the adolescent affirmatively into these patterns.
     It is a difficult, delicate and wonderful thing, this guidance. Youth is the budding flower of life. Fresh and delightful in itself, it holds promise of fruition in use. Perhaps our function as adults may be summed up simply as the protection and cultivation of that flower; our children's necessity is to know it for what it is-the promise of things to come. If they miss its present beauty, they lose the joy of their state. If they long to keep it unchanged, they ignore the necessity of growth and use. If they carelessly trample upon it, indifferent to its promise, then they begin the destruction of their future happiness. If they try to hasten its burgeoning, to bring it to fruition before its time, they may well find the fruit a stunted and tasteless thing. But if, with our guidance, they seek its orderly care and growth, then the flower of friendship and love will come to its rightful harvesting in the social uses of the church and its homes.
USE AND THE YOUNG 1958

USE AND THE YOUNG              1958

     Infants and boys, as long as they are under nurses and masters, do not indeed perform goods of use; but yet they learn to perform them, and must have them for an end; thus the good of use is in the end. That a house may be built, the materials must first be provided, and the foundation laid, and the walls erected" (Doctrine of Charity 129).

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IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     The spring number of the THETA ALPHA JOURNAL offers a pleasing variety of material both stimulating and satisfying. Carl F. Odhner contributes a thoughtful article, "New Church Educational Principles and the Education of the Physically Handicapped"; Annette Bostock Brown ventures into the perennial and controversial question of "Other People's Children"; Charis Pitcairn Cole is represented by an interesting article, "Educating Our Children for Conjugial Love"; and Jennie M. Gaskill redirects attention to a subject whose status is changing in a pertinent article, "Why Hebrew?" On the literary side, there is a story by Catherine van Zyverden Odhner, a delightful sketch by Heather Pendleton, a poem by Creda Glenn, and verses by Zoe Iungerich. Greetings from the president, reports, notes and editorial material round out a number that should give satisfaction to both editors and readers.
     The March number of UMCHAZI, published by the General Church of the New Jerusalem Mission in South Africa, has just been received, and it, too, contains interesting and varied fare. The Rev. A. Wynne Acton has taken over the editorship relinquished by the Rev. B. David Holm, and the Rev. Aaron B. Zungu continues to serve as assistant editor. The magazine is published in both English and Zulu editions, and it is, of course, the English edition that is sent here. This issue contains a sermon by Candidate Paulus Mbedzi, and articles by the Rev. Mafa M. Lutuli, Miss Goodness Buthelezi, and Mr. Aaron Dludlu. The Rev. Daniel W. Heinrichs contributes a talk to children; the Rev. A. Wynne Acton, in preparation for the ordinations to take place during Bishop Pendleton's visit, has an informative article on ordination into the priesthood; the Rev. Aaron B. Zungu conducts an interesting question and answer department; and there are notes from the Superintendent and from Queenstown, Cape Province.
     The winter issue of the NEW CHRISTIANITY contains an article by the Rev. Richard H. Tafel entitled "Further Thoughts on the Dead Sea Scrolls"; the chapter on repentance from True Christian Religion, as presented by the Rev. William F. Wunsch; "Revelations and Their Attachments," by Dr. John R. Swanton; and "Swedenborgianism and American Art," by Mrs. John E. Lister.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     Our May readings in Isaiah (chapters 23-42) introduce us to a section of this book so new in viewpoint and different in tone that biblical scholars have postulated a "second Isaiah" and have ascribed it to that "prophet of the exile." The Writings are silent on the question; but the internal evidence, and the laws of inspiration revealed in them, seem to leave no doubt that these chapters were written at a later date and by another hand. It cannot be too strongly stated, however, that the "deutero-Isaiah" theory does not affect the Divine inspiration and authority of these chapters, the internal sense of which is expounded by the Writings in the same way as that of the earlier chapters.
     The portion of Apocalypse Revealed studied this month (nos. 501-571) expounds the visions of the two witnesses; the star-crowned woman, the dragon and the man-child; and, in summary, the two beasts. Although the series here seem confusing, they can easily be integrated. The series of the seven angels with the trumpets is a sub-series within that of the opening of the seals which closed up the book taken by the Lamb, for they were seen by John when the last seal was opened. The vision of the two witnesses is apparently inserted parenthetically between the sounding of the sixth and seventh angels; the temple in heaven was seen when the seventh angel sounded; and with the vision of the star-crowned woman we enter what is, spiritually, the second part of the book of Revelation.
     By the opening of the seven seals is represented the examination of those who were to be judged, as to both their understanding of the Word and their life; by the opening of the seventh seal, the disclosure of the quality of those of the Reformed who were in faith alone; and by the sounding of the first six angels, the examination of various groups of these. The vision of the two witnesses then signifies the rejection by them of the two essentials of the New Church-the acknowledgment of the Lord's Human and a life according to the Decalogue-when these were declared; and the temple seen in heaven when the seventh angel sounded, a manifestation of the future state of the New Church. The persecution of the New Church in the spiritual world by those in faith alone, and its protection by the Lord until from being among few it is with many, is described by the vision of the woman; and the doctrine and faith signified by the dragon, with laity and clergy, is depicted by the beasts.

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PAUSE OF FAITH 1958

PAUSE OF FAITH       Editor       1958


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By
GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.
Editor               Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

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

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$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     Man is so formed by the Lord that he is not satisfied with merely knowing that a thing is; he also desires to know what it is, and what is its nature, that he may find therein some confirmation for his intellectual mind. And it is important that he should do so; for, as the Writings point out, it is confirmatory things from other sources that fix what enters the memory and keep it from being dissipated.
     Yet the powers of the mind are limited, especially when it is directed to Divine and spiritual things; and in his study of the Writings the New Church man inevitably comes upon things that are obscure to him things the truth of which he does not perceive. When that happens, it is the part of wisdom to defer the matter, and not allow the obscurity to bring the mind into doubt. For a wise man realizes there are but few things he can apprehend, and it would be madness to think a thing is not true merely because he does not understand it. Madness indeed! For the criterion of truth would then be human understanding, not revelation by the Lord.
     In this, however, we may see a solution. The first of the confirmation of truth is that it is Divine! This brings an idea of holiness, and that idea gives a universal confirmation to what is said, even if it is not understood at the time. What man does not understand cannot be a truth of his faith, for spiritual faith is not blind. But if he will acknowledge that it is true because from the Lord, and make the pause of faith by deferring the matter, the confirmation from that acknowledgment will fix it in his mind until further light yields a clear perception.

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OMNIPOTENCE AND ORDER 1958

OMNIPOTENCE AND ORDER       Editor       1958

     The idea that omnipotence operates according to order has long presented difficulties. Even in the church, some have felt that to think of God as bound by laws and circumscribed by order is to limit His power; and it has been asked whether we do not deny His omnipotence if we say that there is anything the Lord cannot do. If the Lord were bound by laws, and circumscribed by order, He would be limited; for that would imply a superior power which was able to bind and circumscribe Him. But the laws of order according to which the Divine omnipotence proceeds are not from without but from within; they flow from the Divine essence and are therefore the Lord Himself. In acting according to them, therefore, the Lord acts according to His own Divine nature, and there is no limitation in that which is of the essence of a thing. Thus there is no defect of power because the possibility of acting contrary to one's nature does not exist; there is a defect only when one is inhibited.
     Much of our difficulty undoubtedly stems from the limitations of human language. The words "cannot" and "unable" usually suggest to us a lack of proper power, or inability to exercise it because of adverse circumstances; and they frequently imply that the person of whom they are spoken would if he could. Instead of using negatives of the Lord, saying that He cannot act contrary to order, perhaps it would be more correct to say that everything that is according to order the Lord does with infinite power, and that what is contrary to order cannot proceed from Him. This is not merely a play on words, and evil may be taken as a case in point. We know that evil was not created by the Lord but came into being from man. Therefore, instead of saying that the Lord cannot do evil, it is more correct to say that evil is incapable of being produced by Him. We cannot, of course, limit the power of the Lord; but we may form a conception of a limited God if we are not careful.
CROSSROADS OF FAITH: 1. ANXIETY 1958

CROSSROADS OF FAITH: 1. ANXIETY       Editor       1958

     The path of life is marked by crossroads to which every man and woman must come. None of these can be avoided; each requires the making of a decision; all demand a choice that crystallizes into a permanent attitude and commits to appropriate action. The problems of guilt and doubt, occupation and marriage, suffering and death, eventually present themselves to every man and woman as personal crises; so that in regard to each of these things they stand at a crossroads, and the choice they make is expressive of their inner conviction.

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To these may be added another which, although it enters into all the rest, is a problem in its own right that of anxiety. And for those who are at these crossroads the Writings offer teaching and leading not to be found elsewhere.
     We live in a world weighed down with anxiety, and it is our peculiar privilege that we have been offered the means of escape from the deep cause thereof. Much of the anxiety to which men are prone stems from the fact that they do not really know who or what they are, to whom they belong, or where they are going. They have no clear picture of the meaning and purpose of human life; no belief in a merciful, overruling Divine Providence; no real conviction that life has any significance or goal. And since man was created to have that knowledge, belief and conviction, and without them is not truly a man and therefore a rational being, without them he is a prey to constant anxiety.
     From the Writings we know that man is the creation of a Divinely-human personal God who is love and wisdom itself; that he is created in the image and after the likeness of that God, to receive and react to the influx of life from Him; that the Divine purpose in creation was a heaven from the human race; that the Divine Providence leads to that end, every moment of their lives, those who will to be led; and that every being the Lord has ever created is the center of all His loving care. And although knowledge of these things will not remove anxiety, faith in them will free man from irrational forms of anxiety.
     However, it would be foolish to wish to be delivered from all anxiety before the causes of anxiety had been removed. There are many things in a man's life that he should be anxious about!-things that stand in the way of his regeneration. Internal anxiety is an essential ingredient in spiritual temptation, and natural anxieties are sometimes the only means through which men can be prepared for such temptation. But there is no virtue in anxiety itself. The potential virtue is in the use for the sake of which the Lord permits it. And we make the right choice at this crossroad when we decide to follow, not anxiety itself with its deadening effect, but the use, and seek deliverance from the evil of which our anxieties are the signs and symptoms that may lead to right diagnosis.
RESURRECTION AND THE LIFE 1958

RESURRECTION AND THE LIFE       Editor       1958

     Much that was implicit in the Lord's earlier declarations becomes explicit in the further announcement: "I am the resurrection, and the life." The Lord could say this because, even in the flesh, His internal was Jehovah, and was not a form recipient of life but was life itself; and because by union with it the Human essence also was made life in itself.

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Thus the Lord is here teaching that He is life in Himself and that He alone has life; and this as to the Divine Human also, because He and the Father are one. And in so doing, the Lord who said, "Before Abraham was, I am," implies that although born of woman He is from eternity. For only He who is from eternity can have life in Himself: all others have been created by Him, and thus made recipients of life from Him, and there cannot be more than one who is life in Himself.
     It is indeed true that the mental and bodily life which seems to be our own inflows from the Lord. But the deeper truth here is that eternal life-the life of faith in the Lord and of love to Him-is from the Lord also; for the Lord here refers specifically to eternal life, saying: "he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die." So the central truth here, and the chief point of faith, is that all salvation is from the Lord, and that the acknowledgment of Him as the only source of salvation is the first thing of spiritual life. And the force of this truth is that the church should acknowledge the Divine and the Human of the Lord, approach Him immediately, believe in and love and worship Him, and live according to His precepts in the Word.
     However, the Lord also declares here that He is the Resurrection. And it has now been revealed that the glorification and resurrection of the Lord as to His Human is the source not only of man's salvation but also of his resuscitation. The Lord glorified His whole Human, and with it glorified rose on the third day. And unless this had been done, we are told, no man could have risen again to life, for man has resurrection to life solely from the Lord. It is the Divine love alone that raises man after death, and by glorification the Lord became Divine love in human form. As men rise again after death, but were fast removing themselves from the attraction of the Divine love, the Lord willed to undergo death, and to rise again on the third day, that He might take to Himself the power of raising man from the dead and to eternal life.
     The faith of the New Church is not fully expressed in the idea of immortality, but in that of resurrection-of personal survival. And this, too, is entirely from the Lord. We rise again after death as the individuals we have uniquely become because the Lord did not abandon His Human and vanish into the Infinite, but glorified the Human, rose with it, and united it with the supreme Divine as a body in' infinitely perfect correspondence with its soul. To eternity He is present in that glorified Human as a personal God, able to be identified by the apostles, and therefore it is that man rises as man.

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USE OF AUTOPSY 1958

USE OF AUTOPSY       MARTIN PRYKE       1958

Editor of NEW CHURCH LIFE:
     I was interested in the letter of Dr. Andrew A. Doering concerning the use of autopsy. None of us would be likely to deny the value of postmortems to medical science; and I, personally, would agree with Dr. Doering that there is no reason why New Church men should avoid the practice. But I do so with one proviso.
     My own interpretation of the Writings does not agree with that of Dr. Doering when he says that the evidence does not suggest that the spirit lingers in the body. It is true that the teaching concerning the precise moment of separation of the spirit from the body and of awakening to full consciousness in the world of spirits is not very clear. Nevertheless, I believe the indications are very strong that under normal circumstances the spirit is not fully separated from the body until the third day.
     The spirit of man remains a little while in the body, after its separation, until the motion of the heart has entirely ceased, and this takes place according to the nature of the disease from which man dies; for in some cases the motion of the heart continues a long time, and in others not so long. As soon as this motion ceases, man is raised again; but this is effected by the Lord alone. By being raised again is meant the withdrawing of the spirit of man from the body, and his introduction into the spiritual world, which is commonly called resurrection. The spirit of man is not separated from the body until the motion of the heart has ceased, because the heart corresponds to the affection which is of love, which is the very life of man; for from love everyone has vital heat; and as long as this conjunction continues there is correspondence, and thereby the life of the spirit in the body" (HH 447).
     This number doesn't really make sense unless it means that there is a subtle motion of the heart-possibly undetectible to medical science-which continues after the audible beating of the heart has ceased. When this subtle motion has ceased, then the spirit is fully separated from the body, but not before. It has seemed to me that it is probable that the Lord's miracles of raising from the dead took place after the heart had stopped beating but before the subtle motion of the heart had ceased, for it does not seem possible that a spirit which had entered the spiritual world was brought back into a dead body. This also explains the fact that doctors can massage a heart, or stimulate it with drugs, and so cause it to beat again. Clearly this could not be done after the spirit had left the body.
     " . . . some who die, when they lie upon the bier, before they are raised up, think even in the cold body, nor do they know otherwise than that they still live, except that they cannot move a single material particle that belongs to the body" (HH 433).

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"As soon as man's corporeals grow cold, which takes place after a few days, he is resuscitated by the Lord, by means of the celestial angels who are at first with him" (AC 2119). [Italics added.]
     Dr. Doering quotes Spiritual Diary 1104: "As soon as the interior corporeal things grow cold, the vital substances are separated from the man." [Italics added.] In the light of these other numbers, we take the "interior corporeal things" to refer to the subtle motion of the heart. The phrase certainly does not seem to suggest the normal heartbeat. If so, why the reference to interior corporeal things?
     "That the separation of the spirit from the body generally takes place on the second day after the last struggle I have been permitted to know from the fact that I have talked with some deceased persons on the third day after their decease, and they were then spirits"' (Wis. vii: 4).
     There certainly are cases in which separation takes place more quickly
(HH 312; SD 5099, 5492ff); and we may, perhaps, assume that this is the case in certain violent deaths, or when the decomposition of the body is hastened in certain diseases or in certain climates.
     These teachings suggest to me that the normal, orderly process of death is that the spirit remains with the body until the third day. The consequences of an evil world-manifested in accidents or acts of war which dissipate the body, or in certain diseases-or of the interference of man in the form of autopsy, cremation or embalming-may interfere with this process, and possibly even hasten the awakening in the other world.
We may, of course, be sure that nothing we can do to the dead body can affect the eternal destiny of man (SD 1099); but it appears to me that order requires that we leave the body untouched-by autopsy, cremation or embalming-until after the third day.
     MARTIN PRYKE
WHAT IS SCIENTIFIC AUTHORITY? 1958

WHAT IS SCIENTIFIC AUTHORITY?       HAROLD F. PITCAIRN       1958

Editor of NEW CHURCH LIFE:
     What should we think when there is a conflict between the ideas of scientists and the teachings of the Writings? We are again confronted with this question by the review of Mr. Ferber's book, The Secret of Human Life on Other Worlds, in the September, 1957, issue of NEW CHURCH LIFE. After a good deal of reflection I offer the following philosophical conclusions, and their bearing upon what has unfortunately developed into a controversy.

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     HOW FAR CAN WE TRUST THE SCIENTISTS?

     Introduction. Merely to ask the question is to invite ridicule. Nonetheless, I am willing to put my neck out. Note that the question relates to scientists rather than to science. Even so, many scientists will think, although for courtesy's sake refrain from saying: Poor fellow! He means well, but what an ignoramus!
     True science is unprejudiced observation, and I believe that this is trustworthy, provided the instruments through which the observations are made are accurate and sufficiently penetrating to show all the facts.
     But note again, and this is important, that theories based upon observations are not science, even when advanced by eminent scientists; and I submit that such speculations may legitimately be questioned. It is well known that what one generation accepts as scientific truth may be rejected by the next or by subsequent generations.
     No matter how valid an observation may be within its limited scope, future observations may upset theories based on the first observation. Only the future can determine whether theories are true or false; and, remember, there will always be a future. In spite of this, when a theory is advanced in the name of science, does not the multitude bow down as before a sacred cow?

     Scientific Theories Have Their Limitations. Let us suppose that in the 15th century there were no fish, or animals that lived under and breathed water in Europe. Would it not have been considered a scientific truth that such animals could not exist? Of course, this theory would have been rejected when fish were found in American waters by Columbus.
     According to the laws of aerodynamics, it is impossible for a bee to fly. On account of the loading and shape of its wings, the bee, theoretically, would require five or six times as much strength as it has. But even children know that bees fly. In order to stimulate the engineers of a large research organization the head man placed on each desk a placard which read: "Bees Can't Fly."
     As recently as a decade or so it was accepted as a scientific truth that the temperature above twenty miles altitude is a constant cold. This theory had to be rejected when thermometers in rockets recorded high temperatures in two belts located between twenty and one hundred miles above the earth's surface. Since the opinions of scientists were so wrong about conditions so near at hand, how can they be so positive about conditions millions of miles away?

     Can There Be Human Life on Other Planets? Scientists have advanced reasons why human beings cannot exist on most of the planets, but I submit that these are theories and not scientific facts.

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No one, even with the most powerful telescope, has been nearly close enough to observe anything as small as a man.
     Because it would be impossible for the inhabitants of our earth to live under the conditions that are supposed to exist on other earths, is it impossible for God to create men who are adapted to the conditions which actually exist there? Again, denial of this possibility is a theory, not a scientific fact.
     Also, if men from our earth get to other planets in space ships, I submit that it is possible that their observations may refute some of the present ideas as to conditions there. As said above, since the opinions of scientists were so wrong about conditions up to one hundred miles altitude, how can they be so positive about conditions millions of miles away?
     Conclusion. While in their professional capacity scientists should confine themselves to fact, and no doubt some do. We can benefit much from their brilliant imaginations, as long as their theories are presented for what they are and not as scientific facts.

     EPILOGUE

     If the philosophical approach outlined above is acceptable, what is a reasonable attitude toward Mr. Ferber's book, The Secret of Human Life on Other Worlds?
     The Soundness of the Review. I think that Mrs. Wertha P. Cole's review in the September, 1957, NEW CHURCH LIFE effectively demonstrates that this book did not prove scientifically the correctness of the author's theories.
     It seems to me that Mr. Ferber has made the same error that many a scientist has fallen into, namely, that of presenting his theories as scientific facts. 1 encouraged him, after reading his manuscript, because at the time I felt that he was making suggestions rather than offering scientific proofs; but since Mrs. Cole had the opposite impression, she should not be criticized for her devastating analysis. The review has undoubtedly performed a real service, for it should cause New Church men to be more careful in presenting their speculations for what they are, and not as scientific facts when they are not.

     A Shortcoming of the Review. However, I quite disagree with the review in one important respect. While it did not say so directly, there is a strong implication that Mr. Ferber's speculations are not scientifically tenable. To be sure, Mr. Ferber did not prove that they are, but it is also true that the review did not prove that they are not.

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I submit that existing trustworthy observations are too meager to warrant an uncompromising conclusion.
     Since Mr. Ferber's speculations cannot be laughed off as impossibilities, I consider them a real contribution. What I think is important is that the legitimate imaginings of New Church men should not be stifled by a rigid adherence to theories held even by eminent scientists.

     Further Philosophical Considerations. In matters of religion no true New Church man would consider his understanding to be infallible. His only authority is the Writings. In matters of science no true scientist would consider his theories infallible. His only authority would be trustworthy observations.
     But what are trustworthy observations? The instruments through which observations are made have their limitations, and therefore are not necessarily infallible. Even what is seen through the most powerful telescopes is affected not only by the atmosphere around our earth but also by the atmospheres surrounding other planets. In any event, the planets are so far away that there is a question whether telescopic observations are really adequate.

     Suppose Mr. Ferber's Presentation Had Been Different. If Mr. Ferber had offered his ideas only as speculations, and I suspect that this was his intention in spite of appearances to the contrary, the review might not have been unfavorable. In fact, the last paragraph in the review concedes that he made a brave attempt.

     A Closing Thought. But since the review actually was so negative, I feel prompted to comment that it would be a sorry day if ever an atmosphere prevailed which would dissuade New Church men from making their studies available to the New Church public. However, honest criticism by competent reviewers, as in the present case, should not be regarded as dissuasive.
     HAROLD F. PITCAIRN

     [This correspondence is now closed. EDITOR.]
MINISTERIAL CHANGES 1958

MINISTERIAL CHANGES              1958

     The Rev. Dandridge Pendleton has accepted appointment as an Instructor in Religion in the Academy of the New Church, effective September, 1958. He will resign from the pastorates of the Washington, D. C., and Baltimore, Maryland, Societies at the end of the present season.

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Church News 1958

Church News       Various       1958

     WASHINGTON, D. C.

     And now it is our pleasure to introduce-as the toastmaster would say-our newest family in the Washington Society: Lt. Col. and Mrs. Alberto Carlos de Mendonca Lima and their two attractive daughters, Cecy and Beatrice, from Brazil. Col. Lima will be an assistant Military Attache from Brazil at Washington for the next two years. Already this charming family has taken quite an active part in the affairs of the church, and it is a great addition which we welcome.
     While we are speaking of additions, our brand new one is Kent Alford, baby son of Nancy and Edwin Alford, who was born last October and baptized in January. We most certainly welcome little Kent.
     Twice during recent months we have had visiting preachers. The first was the Rev. David Simons, who preached in both the Washington and Baltimore Societies. He and his wife, Zoe, and three of their children-Richard, Gillian and Christopher-spent Saturday sightseeing in and around Washington, and then spent the night with the Karl Doerings.
     It was good also to have the Rev. Karl Alden with us in January. On Saturday evening he, the George Doerings and the Karl Doerings had dinner at the Officers' Club at the Naval Gun Factory. On Sunday he was a dinner guest of the Fred Grants, after which he went to Baltimore.
     Last December the Rev. and Mrs. Dandridge Pendleton had their first "official" society activity at their apartment, namely, the children's Christmas party. About a dozen children, ranging from babies to teenagers, attended with their parents. Mr. Pendleton gave a little talk on why the church gives presents, and the meaning of giving, after which the Women's Guild presented a gift to each child and refreshments were served.
     Now we would like to tell you about our bazaar, which was held at the home of the Fred Grants shortly before Thanksgiving. Thanks to the donation of time as well as articles the bazaar was quite a success. A number of the Baltimore Society and their guests from Bryn Athyn attended, so that there were more than forty people who had a pleasant get-together. Several ladies of the Washington Society, under the "chairmanship" of Mrs. Robert Hilldale, had worked hard making aprons; Isabel Nelson, now in Florida, sent some handmade dish towels; and Lucille Stebbing supervised the potted plants section. One of the best features of the bazaar, and a major factor in its success, was the variety of decorated candles, especially Christmas ones. These were donated by Cora Synnestvedt's father, Mr. Eugene Glebe, whose contribution was much appreciated. If any of you have had bazaars, please let us hear about them. We would be interested.
     ISABEL DOERING

     BALTIMORE, MD.

     Another year has passed. Despite our dwindling numbers, society life has kept on at a normal pace. The Rev. Dandridge Pendleton has administered four rites in the chapel this year. Early last spring, Mr. Karl Knapp and Mrs. Alice Knapp were married, and have since made their home in Florida. Miss Linda Hamm and Mr. Ralph Klein were betrothed here last June, and "our Miss Linda" is now happily settled with her husband in Bryn Athyn. Two babies, Serena Aubrey and John Henry Needer, were baptized here last June-grandchildren of Mabel Fitzpatrick Needer.

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Serena returned to her home in Moline, Illinois, with her parents, Charles and Constance Aubrey; and now little Johnny will be moving to wherever Philco can best use his father, John Needer. John spent the better part of the year in Alaska for Philco, and has just recently returned from several months work in Saudi Arabia, with many interesting stops along the way.
     We are always delighted when the rites of the church can be administered in our chapel, for they give to the visitors as well as to the participants a sense of joy and peace, and they serve to remind us of the solemn responsibilities involved in the rites themselves. But we do hope that such rites will not necessarily signal a separation from our society, as was the case last year. Miss Linda was with us for little more than a year, but her presence is greatly missed. Mr. Knapp is known to you through these pages as a most genial host to both Society and Sons gatherings at his Davidsonville farm in Maryland. He has also been a most faithful attendant and a liberal supporter of society uses. However, our heartfelt good wishes go with all who must leave us.
     The marriage of our pastor to Miss Anna Woodard has been a happy thing for us all, including, of course, Mr. Pendleton. We had a good deal of fun giving them a surprise shower on the chapel lawn one Sunday last fall. Many of us were able to attend their marriage in Bryn Athyn, and we are all delighted to have Mrs. Pendleton present now at our services and in our homes.
     Our schedule of services was changed again slightly last fall, as Mr. Pendleton now takes four trips a year to the Carolinas. Candidate Donald Rose preached here last spring, and so far we have been privileged to have the Rev. Messrs. David Simons, Ormond Odhner and Karl Alden preach for us. Mr. Simons was accompanied by his wife and three children, and Mr. Odhner by his wife, but we missed seeing Mrs. Alden.
     Mr. Alden's trip was arranged hastily and was due to the illness of our pastor, but we were fortunate to have the former with us for our celebration of Swedenborg's birthday. A delightful banquet was arranged for us by Mrs. Vera Galusha, Miss Mary Lou Needer and Mrs. John Needer. After the banquet, with its appropriate yellow and blue decorations, three children-Kent and Greta Doering and Deena Nelson-gave papers on Jesper Swedberg and our Seer. Apart from the special services at Easter, Thanksgiving and Christmas, the last notable for the beautiful representation made by Mr. Rowland Thimble, we had two other special celebrations. A banquet was held on the Nineteenth of June, and a Christmas party for the children was given at the George Doering home. We are grateful to those who made it possible 'for us to give the children's Hymnal and the New Church Christmas record as gifts to the children this year by the work they put into producing them.
     Frequent visitors include Mr. David Craigie, who has been doing research work at Johns Hopkins this year, and Mr. and Mrs. Randolph Childs, their son Damon, and their organ playing daughters, Beatrice and Mrs. Douglas Halterman. The Society is indebted to Mrs. Rowland Trimble for taking over the organ a number of times, and also for a long list of New Church visitors who are frequently guests in the Trimble home and at our gatherings.
     Mr. Pendleton has been giving us, as usual, most stimulating classes-this year on "Divine Providence and Human Freedom." His object, in part, is to show us how we remain free agents in spite of all the graphic pictures of inflowing spirits he painted for us last year. A few services and classes were canceled on account of his marriage, his misplaced spinal disc, and a bang-up old fashioned snowstorm. The pastor and his wife were marooned at the home of your reporter for four days. His ability to improvize a study, and produce pages and pages of notes in the midst of a snowbound family with all its noises and constant interruptions, made all excuses for not having these notes in seem very feeble!
     JANET H. DOERING

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     LONDON, ENGLAND

     As indicated in our last report, Michael Church had the pleasure, on Sunday, December 8, 1957, of welcoming the Rev. and Mrs. Rupert Stanley. Mr. Stanley, who is pastor of the Kensington Society of the General Conference, assisted the Rev. Erik Sandstrom in the service and preached on "Leviathan" (Isaiah 27: 1). He sketched deftly the ever increasing tendency of the modern world to be drawn away from spiritual things by the love of spectacular scientific achievements, represented by Leviathan, and showed the dangerous way in which this love insinuates itself almost without our observing its cunning writhings.
     On Sunday, December 22, we held our Christmas celebrations. These followed the morning service and the administration of the Holy Supper, the chancel being beautifully decorated for the occasion by Mr. and Mrs. Norman Turner. Sixty people sat down to a luncheon provided by the collective efforts of the Women's Guild, the fare including the traditional hot mince pies. Our pastor opened the program by reading Bishop de Charms' Christmas message, after which the newly formed Society quintet sang "Good News from Heaven the Angels Bring," and followed this with a delightful rendering of "Holy Night." After Mr. Sandstrom had whetted our interest with an unusual little tract called Nine Questions-the Rev. Thomas Hartley asking the questions and Swedenborg replying-Mr. J. T. Clennell read a portion of a study by Bishop N. D. Pendleton entitled "Mary's Betrothal to Joseph" which treated its subject in a very thought provoking way. Once more the quintet delighted us, this time with the singing of Chant 45, and a happy day was finally brought to a close by the assembled company singing Hymns 81 and 96.
     In spite of transportation difficulties the service on Christmas Day was attended by 43 people. This can best be appreciated by those who have experienced our travel facilities on this day. Those who attended were well rewarded, for the sermon given by the Rev. Erik Sandstrom was a beautiful extemporaneous address on "The Divine Seed" (Isaiah 59: 20, 21) which brought the meaning of Christmas Day very near to us all. Your reporter was invited to share the hospitality of the Sandstrom family and continue the festivities with it, and much excitement was experienced when, after a "cordon bleu" lunch, tape-recordings from relatives overseas were played back.
     January 4th was the day of the children's New Year party. Individual invitations were sent out, and no fewer than 20 children attended in spite of very inclement weather. Held under the auspices of the Women's Guild, the affair was a happy and encouraging one. After the party had been officially opened by the pastor, who took the opportunity to present awards to the children taking part in the Religion Lessons scheme, games commenced, and were soon followed by a sumptuous tea in the schoolroom, where a huge fire was burning and brightly colored decorations on tables and walls had effected a transformation in a usually prosaic appearance. Then there were more games and some entertainment, including an ingenious little sketch from Alice in Wonderland specially prepared by Miss Rinnah Acton. All too soon came the final event, the presentation to each child of a gift from the Christmas tree by a Santa Claus in Swedish guise who looked suspiciously like the pastor himself.
     On Sunday, January 26th, the service was conducted by the Rev. Alan Gill who, with Mrs. Gill, had come up from Colchester to help us celebrate Swedenborg's birthday, Mr. Sandstrom having left for Bryn Athyn the week before to attend the Annual Council Meetings. Taking John 16: 12 as his text, Mr. Gill showed ably how the things which the disciples were not mentally ready to receive at that time have now been revealed through the Writings. After a provided lunch the program was opened by our toastmaster, Mr. Percy Dawson, with the toast "Our Glorious Church." Mr. Dawson then gave an address on the establishment of the New Church by the Lord through Swedenborg.

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Then came a surprise-comments from our pastor by means of the tape-recorder on Mr. Dawson's paper. Mr. Sandstrom touched upon Swedenborg's personal attitude to the mission to which he was called, showing that this consisted in a willingness to be led by the Lord never surpassed by any other human being. The Rev. Alan Gill rounded out the program with a short address on the reasons for celebrating Swedenborg's birthday; reminding us of the immense labor, even manual labor, that went into preparation for publication of the Writings, quite apart from the actual studies involved. A vote of thanks from Mr. Stanley Wainscot, with a spontaneous little speech of appreciation in which we all concurred, brought another happy and instructive birthday celebration to a close. Our enjoyment was added to by Mrs. Stanley Wainscot's rendering of Schubert's "Peace," and by Mr. Norman Turner's and Mrs. Rosalie Bruell's interpretation of Gluck's "The Dance of the Blessed Spirits."
     February 4th saw the safe return of Mr. Sandstrom to London. The following Sunday, after service, he gave a delightful talk on his visit to Bryn Athyn, putting us in the picture with the latest developments there, both spiritual and material, and firing us with the desire to go one day and see for ourselves.
     ISABEL ROBERTSON

     GREAT BRITAIN

     Report of the Visiting Pastor

     When a writer reports activities in a society or circle, he can do so without becoming too personal. But when a writer attempts to describe work among the isolated he must either be personal or say nothing at all; for there are no group activities taking place, and so there is nothing corporate to report.
     For the most part, the Open-Roaders are in small groups or individual families. Of these we can say that they are visited four or five times a year, and that they seem to appreciate the work done on their behalf. We can say more, however, about our groups in Manchester and Bristol.
     The group in the Manchester area continues to carry on despite the fact that some of our stalwarts have moved to other centers. The pastor makes visits on the third Sunday in every month, except in July and August. The meetings are held in the Middleton community center, about five miles north of Manchester, and people attend from Warrington, Failsworth, Rochdale and Heywood.
     Five years ago it could hardly be said that we had a group in Bristol. There were about a dozen people there, but they did not meet as a body except on the occasion of the minister's quarterly visit. Things have changed now, however, and Bristol provides our most exciting news.
     In the early summer of 1956 we had our first taste of worship in neutral premises, that is, not in one of the homes. We liked it, but the people letting the room decided that once was enough! We went back to having services in the homes until we were offered the use of "Westmoreland Hall" which is owned by the Girl Guides. We had our first service there in December, 1956, and have continued to use the hall monthly since then. On the second Sunday of every month the people arrive for our meetings. Mr. Walter Lewin is usually the first. He opens the door and lights the gas fires to give us some heat. Then Mr. Stunden arrives, bringing Mr. Sam Lewin and Miss Margaret Lewin from Bath. In addition, he carries an altar cloth, a small carpet and a kneeling pad for the altar, a carpet for the aisle and kneeling pads for the congregation, and even a hymn board to announce the two hymns sung during the service. The group has its own copy of the Word for the altar, and even a few Liturgies.
     Later Miss Jean Morris arrives with the flowers for the altar. Mr. and Mrs. David Morris and their two young boys, Stephen and Richard, come next; and the congregation is rounded off with the arrival of Mr. and Mrs. Best and Michael from Walford Cross, 40 miles away, and Mr. and Mrs. Ted Morris from Durston, plus Miss Joan Searle from Street.

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We have a service and then a break for tea, during which the boys have their Sunday school. The afternoon finishes with a doctrinal class, currently on The Doctrine of Life.
     Early in 1957, a monthly lay-conducted service was added to our program. Our leader conducts the service and usually reads a sermon by the Rev. Erik Sandstrom recently preached in London. In place of a class, the people take turns reading sections of the Writings assigned by the pastor in preparation for his class next time.
     On January 5, 1958, a new development began, with monthly meetings in Street, Somerset. The pastor was there to conduct this inaugural meeting, but the succeeding ones, on the first Sunday in each month, have been conducted by our leader. Street is closer to Walford Cross and Durston than is Bristol, and this makes it easy for the people in that area to have a lay service in addition to the pastor's visit every month. In place of a class the people read from The New Jerusalem and its Heavenly Doctrine.
     It is a real delight to see the effects of this development in the West. Heaven flows in more strongly where there is a state of order. We feel that in attempting to form ourselves into some kind of order we have benefited a great deal. Our Bristol group is having a small but sweet taste of the benefits of corporate endeavor.
     The Open Road is moving happily along, but there is a cloud in the air. The work began as somewhat of an experiment. The British Finance Committee agreed to expend up to just more than one-third of its capital to keep the work going, with the hope that it would eventually become self-supporting. So far, then, all of the money for the Open Road, with the exception of a few private contributions from other countries, has come from Great Britain. The cost has been rather high, and the capital funds of the Committee are limited. By the summer of 1959 we may reach the point where it is unwise to expend any more. When that happens, we shall have to think again as to how this use of providing pastoral ministrations to the isolated in Great Britain can be continued.

     Obituaries. The Open Road was deeply moved by the news that Mr. Harold Jones had passed into the spiritual world on November 29, 1957. He was introduced to the church by Mr. James Pryke. Together with his wife and two children, he was baptized into the New Church in Colchester. Although he was new to the church he soon made friends, and came to be received among us as if we had always known him. He was an avid reader, and this enabled him to catch up in his knowledge of the Writings with people who have been in the church all their lives. As a member of the British Finance Committee he took part in the decision to invite a third priest to England to serve the needs of the isolated. His was the first home visited by the minister on his arrival in 1952. The Jones family has been greatly appreciated and loved on the Open Road. We shall certainly miss not having Mr. Jones around to add his humor and his wisdom to our meetings.
     One of the most picturesque spots on the Open Road was Whitechurch-Canonicorum in Dorset. There lived Miss Winifred Whittington, in an old thatched cottage at the crossroads in this tiny village. She was the eldest daughter of the late Mr. C. J. Whittington, well known for his music in the Psalmody and the Liturgy.
     Miss Whittington was not a member of the General Church, but she welcomed the visits of the Open Road pastor and had many friends among us. In her younger days she visited Glenview and Bryn Athyn, and although many of the people who came to know her then have themselves passed on, there are still several people who can remember her visit.
     When Miss Whittington moved to Whitechurch-Canonicorum she took part in the activities of the Church of England there. This was not because she had forsaken the New Church but because it was expedient. The vicar used to visit her regularly, and he confessed to me that sometimes Miss Whittington's doctrinal discourses were too profound for him. He was quite content to have her write the lessons for the local Sunday school, saying that her instruction was excellent.

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She wrote the lessons in notebooks, and her housekeeper, Miss Hilda Trim, would then give them to the children. Although she was in her 87th year when she died, her interest in the Writings did not fail. She often wrote to the pastor of the Open Road about points that she wished to have explained.

     THE CHURCH AT LARGE

     General Convention. In its journal for 1957, the Convention reports a total membership of 5709 members (4403 grouped, 463 isolated, 843 not counted with societies), an increase of 19. There are 74 societies and 72 ministers, of whom 11 are outside North America. Total memberships of societies are given by Associations, but there are no figures showing average attendance at public worship.
     General Conference. The Rev. Clifford Harley, president-nominate of the General Conference, has reluctantly withdrawn his name. He considered the needs of the church in the Midlands to be such that he could not next year accept engagements which involved his absence from Derby at the weekends or FRANK S. ROSE pay a large number of visits to societies. The Conference Council has expressed deep regret to Mr. Harley, and will nominate to Conference the Rev. Harry Bertram Newall of Chester, who has signified his willingness to have his name presented. The Rev. W. M. Allsopp, pastor of the Kidderminster Society, has accepted a call to the pastorate of the Blackpool Society, and will move there in the early summer. The Rev. Bruce Williams has resigned his pastorate at Nottingham and Leicester as he cannot return from Fiji at the present time.
ACADEMY OF THE NEW CHURCH 1958

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1958

     A New Type of Meeting

     The Annual joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held this year in the Gymnasium of the Assembly Hall, following a Society supper on Friday evening, May 23rd, at 7:45 p.m.
     Reports of the administrative officers will highlight matters of special interest, accomplishments, problems, and plans for future development. Opportunity will be provided for discussion. An address by President George de Charms will call attention to some of the most immediate problems confronting the Academy, especially at the college level, with suggestions as to how they may best be solved.
     The sympathetic understanding and cooperation of parents, and of the New Church public generally, are vital to the success of the Academy's work. It was with this in mind that the date, time and place of this meeting have been changed, and it is hoped that as many as possible will attend and become more fully acquainted with what the schools are doing.
     E. BRUCE GLENN,
          Secretary.

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GENERAL CHURCH CORPORATIONS 1958

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1958

     


     Announcements
     The 1958 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Saturday afternoon, June 14, at 3:30 p.m., D.S.T. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary.
SCANDINAVIAN ASSEMBLY 1958

SCANDINAVIAN ASSEMBLY       GEORGE DE CHARMS       1958

     The Second Scandinavian Assembly of the General Church of the New Jerusalem will be held in Stockholm, Sweden, from Friday, July 25th, through Sunday, July 27th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
BRITISH ASSEMBLY 1958

BRITISH ASSEMBLY       GEORGE DE CHARMS       1958

     The Forty-third British Assembly of the General Church of the New Jerusalem will be held in London, England, on Saturday, Sunday and Monday, August 2nd to 4th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
All members and friends of the General Church are cordially invited to attend. Those wishing accommodation should apply to Miss E. Elphick, 10 Avenue Studios, Sydney Close, London, S.W. 3. Phone: KENsington 2314.
     GEORGE DE CHARMS,
          Bishop.
PEACE RIVER DISTRICT ASSEMBLY 1958

PEACE RIVER DISTRICT ASSEMBLY       GEORGE DE CHARMS       1958

     The Seventh Peace River Block District Assembly of the General Church of the New Jerusalem will be held in Gorande Prairie, Alberta, Canada, on Sunday, August 3rd, 1958, the Rev. Karl R. Alden presiding by appointment to represent the Bishop. All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
SONS OF THE ACADEMY 1958

SONS OF THE ACADEMY              1958

     The Annual Meetings of the Sons of the Academy will be held in Bryn Athyn, Pa., on June 13th and 14th, 1958. As this will be the 50th anniversary of the Sons, a special program of events is being arranged. The meetings will coincide with the Academy's Commencement Exercises and the Bryn Athyn Society's celebration of the Nineteenth of June.
     The program, and information regarding accommodation, will appear in a later issue of NEW CHURCH LIFE.
SWEDENBORG SCIENTIFIC ASSOCIATION 1958

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1958

     The Sixty-first Annual Meeting of the Swedenborg Scientific Association will be held in Bryn Athyn, Pennsylvania, on Wednesday, May 21, 1958, in the Auditorium of Benade Hall, at 8:00 p.m.
     There will be reports and election of officers, after which Randolph W. Childs, Esq., will deliver the Annual Address. Subject: "Comment on the Gottenburg Trial."
     MORNA HYATT,
          Secretary.
AS-OF-SELF 1958

AS-OF-SELF              1958

     "The Lord cannot flow into anyone who deprives himself of everything into which power can be infused. It is as if one were not willing to learn anything without a revelation to himself; or as if one would teach nothing unless the words were put into him; or as if one would attempt nothing unless he were put into action as one without will. But if these things were done, he would be still more indignant at being like an inanimate thing; when yet that which is animated by the Lord in a man is that which appears as if it were from himself. It is thus an eternal truth that man does not live from himself, but that if he did not appear to live from himself he could not live at all" (AC 1712: 3).

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ACADEMY OF THE NEW CHURCH 1958

ACADEMY OF THE NEW CHURCH              1958

     SCHOOL CALENDAR: 1958-1959

     Eighty-second School Year

     1958
Sept.     5      Fri.     Faculty Meeting. Dormitories open
     6      Sat.      8:00 a.m. Student workers report to supervisors
               2:00 p.m. Opening Exercises
               8:00 p.m. President's Reception
     8      Mon.      8:00 a.m. Secondary Schools registration
               7:30 a.m. College registration
     9      Tues.     8:00 a.m. Chapel: Secondary Schools
               8:15 a.m. Classes begin in Secondary Schools
               7:30 a.m. College registration College          
     10      Wed.     7:30 a.m. College registration
     11     Thur.     8:00 a.m. Classes begin in college
Oct.     17.     Fri.     Charter Day
     18      Sat. Annual Meeting of Corporation
Nov.     26      Wed.     Close for Thanksgiving after classes
Dec.     1      Mon.     Classes resumed
     19      Fri.     Close for Christmas recess after classes

     1959

Jan.      5      Mon.      Classes resumed
     30      Fri.      First Semester ends
Feb.      2      Mon.      Second Semester begins
     23      Mon.      Washington's Birthday Holiday
Mar.      27      Fri.      Close for Spring Recess after classes
Apr.      6      Mon.      Classes resumed
May      22      Fri.      Annual Joint Meeting of Corporation and Faculty
June      11      Thur.     8:00 p.m. President's Reception
     12      Fri.      10:00 a.m. Commencement Exercises
VISITORS TO BRYN ATHYN 1958

VISITORS TO BRYN ATHYN              1958

     A committee exists to secure accommodations for those members of the church who wish to visit Bryn Athyn. Those wishing accommodations are asked to communicate with Mrs. Winfred A. Smith, Bryn Athyn, Penna. In addition to the hospitality offered in Bryn Athyn homes, there are several new motels nearby to accommodate those preferring such an arrangement.

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NEW DOCTRINE 1958

NEW DOCTRINE       Rev. DANDRIDGE PENDLETON       1958


[Frontispiece: THE TUCSON CIRCLE'S CHAPEL - photographs of interior and exterior of the building.]

NEW CHURCH LIFE
VOL. LXXVIII
JUNE, 1958
No. 6
     "And He that sat upon the throne said, Behold, I make all things new." (Revelation 21: 5)

     The Lord has come again. The Second Advent is no longer shadowed by prophecy. It is an accomplished fact. This marks the Writings as a Divine revelation, for they contain the doctrine that is to be for the New Jerusalem. They reveal the Lord as the Word-as the very Spirit of Truth that leadeth unto all truth.
     Of this-His second advent revealing-the Lord prophesied through John, saying, "Behold, I make all things new." These words contain an open truth; yet their essence is veiled in the language of symbolism, for they bear reference to the judgment and the consequent spiritual renewal of the race. The Judgment has occurred. The inner structure of the human rational has been changed accordingly. But men know it not. The race is ever unaware of the spiritual world, of the events there, and of the inevitable communication of thought and affection that conjoins this world to that in all times and states. That which occurs outwardly, and in visible fact, in the spiritual world is only felt inwardly by man on earth; and this so subtly, and with such gradual increase of effect, as to pass unnoticed.
     Men have looked for a judgment in physical fact-a blaze of Divine retribution that will sweep all before it. Creation, as we know it, is to be destroyed, and a new creation wrought in its place in the twinkling of an eye. Such has been men's understanding of the prophecy.
     "Behold, I make all things new." This was indeed said of the Lord's second coming, and in connection with a judgment. Yet the internal sense, while clothed in an appearance as of a worldly event, ever points to the inner realm and life of the human spirit.

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It is to this that the prophecy bears witness, and not to the things of earth or the state of man's body. The spirit may undergo judgment quite apart from man's realization. The state of his interiors may alter radically when he is least aware of it. The prediction of Divine happenings may reach fulfillment, whether in the life of the race or the individual, and man himself be totally unconscious of having been given, or having made, a choice. The deepest currents of providential leading may hardly stir the surface of human thought or perception.
     So it was with the judgment that occurred in the spiritual world, two centuries and one year ago. So also with the deep forces that were thereby set in motion with regard to mankind. Human affairs continue as before. Nations rise and fall. There are wars and rumors of wars. Life goes on, apparently unchanged much for either good or ill. And, indeed, the Writings predict that this will be the case. For the radical change of state that occurred in the other world, as a result of the judgment, does not manifest itself in externals with the men of earth. Rather it is communicated into men's interiors-and even then in a manner so secret as to be hidden from human perception. For that which was established by the judgment itself, and which is communicated to the race on earth, is spiritual freedom-freedom to think rationally in matters of faith, and to choose accordingly. It is this-man's freedom in spiritual things-to which the Lord looks in all that He does toward the race. This is His chief object of protection and renewal, whenever its function is threatened. For without freedom, man cannot serve the Divine end of creation. It is for this reason that the Lord is said to regard man's spiritual freedom as man regards the apple of his eye. For freedom is the indispensable means of regeneration.
     Yet it was not to man's regeneration, nor yet his spiritual freedom, that the Lord referred specifically when He said, "Behold I make all things new," but to the new doctrine of truth given for the New Church. For we read that by "all things being made new" is meant nothing else than that in the church now to be set up anew by the Lord, the doctrine will be new" (Lord 65). Now, while there can be no doubt that the quality both of freedom and of regeneration is to be a new thing with the New Church, it is nevertheless the doctrine of truth that is here emphasized. For it is from doctrine-the thought and concept of truth-that man's freedom is prescribed and his state of regeneration qualified. It is from doctrine that man comprehends the Word-discerns its teachings, conceives its application, prepares its use. This is an insurmountable fact. For we read: "the church sees the Word from the principles of its religion and from its doctrine, and in no other way" (ibid.).

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The loss of spiritual freedom, and hence the lessening of regenerative power in a church, results from the fall of doctrine. Men compromise revelation to condone the malpractice of human proprium. The church that so thinks to serve both God and mammom enters upon the way of death. It cannot long thereafter retain its essential function with the race; for the life of heaven departs, its influx denied by the works of evil men.
     Thus, while it is the end of spiritual freedom and regeneration that is to be served, still, it is the new doctrine of truth to which the Lord referred when He said, "Behold, I make all things new." For it is from doctrine that all spiritual thought and affection, and all spiritual renewal, must ascend in the minds of men. Doctrine, then, is a means, yet an essential means.
     In this connection, we come upon an oft-repeated assertion of the Writings that has caused many within the New Church itself to doubt, even to take exception. There are those who have stumbled upon the doctrinal implication to the point of outright denial. The assertion is this: that there remains not a single tenet of genuine faith in the Christian Church. This, the doctrine continues, can be observed by the man who is willing to observe, if he will make interior examination from the Word (Infl. 20). The two essentials of conjunction with the Divine-the acknowledgment of the Lord as the one God in both essence and person, and repentance of life-have been universally denied in the Church (AR 9). The tripersonal Divine of Christian dogma is said to have perverted "all things belonging to the church . . . as the doctrine of God, of the person of Christ, of charity, repentance, regeneration, free-will, election, and the use of the sacraments . . . there is a trinity of Gods within each one [of these doctrinals]; and even if it does not actually appear within each, they all flow from it, as from their fountain" (TCR 177: 2). Nor is it the doctrine of the churches alone that is assailed. For we are informed further that there remains no genuine good in the church but only natural good; this because "no other charity can exist than such as the truths are which form it" (LJ 38). Wherefore we read that in the faith of the present day, there is nothing of the church" and that "unless the New Church should arise. . . no one can be saved" (AR 9).
     A word of caution is here in order-yea, imperative. The doctrine of the Writings is either from the mouth of the Lord, or it is the work of a man. If it is from the Lord, then it is His very Word; if it is of man, however enlightened, it can attain to no position of authority whatever in the church. Here lies the issue upon which depends everything else. Upon its outcome hangs the fate of the race on this earth. It is from this point that the new doctrine of truth will either rise to its ascendancy, or be trampled and lost in the dust of human self-intelligence.

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     Swedenborg disclaims authorship of the new doctrine. The man who suspects the validity of that doctrine, in any of its parts, either ascribes authorship to Swedenborg or denies the Word of God. There is no alternative. And, in either case, the church falls.
     Our plea is for the spirit of affirmation: that spirit which acknowledges that the new doctrine is true, despite appearances to the contrary-that its application to the states of the church is valid, where those states are interiorly examined. This last is a matter of necessity, if the doctrine of the New Church is to be seen as to its spiritual-rational content. Nor is there any other way in which the doctrine itself can be acknowledged as new in all its parts. To examine interiorly the former doctrines is necessary. For on the face of them, there may appear little difference. Who would suppose that the idea of a tripersonal God enters into and essentially affects every other doctrinal of the church? Yet when these doctrinals are examined interiorly-that is, as to their final end and effect in the minds of men-it is seen to be so.
     Let this be kept in mind. It is the doctrine of the former church that the Writings condemn unequivocally, not the men who subscribe to them, for there may be innocence in their ignorance. Yet the broad and misinformed cult of "toleration" that today sweeps the Christian world threatens to invade the citadel of the New Jerusalem as well. The question has arisen-and it will rise again-as to why we expend so great a proportion of our thought and time in expounding the failure of the former doctrines. What does it matter? It matters, deeply! The up-building of the New Church depends upon it. The spiritual safety of the race depends upon it. But, then, granted that this is so, do not we observe an ever-increasing rejection of the old theology by men? True. Yet what takes its place? To what do men return? Not to doctrine. Yet without doctrine a church is not a church. To the "good of life," then? Supposedly. Yet inquire more deeply into men's definition of the term. Examine the definition interiorly, according to the mandate of the Writings. Apart from doctrine, there may be the "good of life," but not the "good of the church, thus not as yet good truly spiritual" (A.C. 3310). Go back to the Lord's own words: "There is none good but one, that is, God" (Matthew 19: 17). All human good must be derived from Him who is its only source. His Word is the sole avenue of this derivation. All else savors of man and is a thing of death. This, though, men doubt to the point of denial. Yet examine interiorly, reflect more deeply than is our natural wont upon the doctrine given and upon the object of its assertions. Meditate with clarity and precision upon the new doctrine throughout, lest the crowning church stagnate through blind literalism and through a historic acknowledgment that loses the essential life of the spirit.

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A rational church demands the use of true reason-the use of genuine thought-on the part of its adherents. We may not strive for mere conformism. For this, sooner or later, places the hand of death upon any human endeavor. Tradition and custom, even in matters of doctrinal thought, have both their use and their abuse. It is the part of wisdom to discern where the use departs and the abuse sets in. How to retain the eternal spirit within, and yet give that spirit new form, a new body of thought and comprehension-here is a matter of deepest necessity, and a source of deepest challenge to each rising generation. To fail in the meeting of this necessity is to fail the essential use of man. Our part becomes clearly evident. Yet the fulfillment of that part remains hidden in order that we may seek it out and so discover its solution as if of ourselves, yet ever under the leading hand of the Lord. For man, we read, "is led by the Lord, and he takes no step into which and from which the Lord does not lead" (AE 1174: 2).
     To the New Church the letter of the former Scripture is to become translucent, and truths are there to be seen from the spiritual sense (AR 897). Hence will the man of the church be enlightened; according to which enlightenment he will be given to see truths "in this connection and thence in their form," whereby the interiors of his rational will be opened to the very light of heaven (AR 911). The new doctrine of truth is true, and applicable, in its literal statement. Yet this statement can be seen and acknowledged with completeness only in so far as the objects of its assertion are examined interiorly. If this be neglected, then will the spirit of affirmation give way to that of negative doubt. And when this becomes the case in a church, its death draws near. The spirit of compromise invades the Holy City; her ramparts are deserted, her gates left unguarded by her inhabitants.
     The use of the priesthood and, by derivation, the use of the laity is clearly defined: to teach and to maintain the new doctrine in its essential form and integrity. The doctrine itself is to be applied as men understand it. But it is to be taught as the Lord has spoken it. The time has come, even according to the peoples of old, when the "prophet and the priest, and the people" shall no more say "the burden of the Lord . . . [but] What hath the Lord answered, and, What hath the Lord spoken?" (Jer. 23: 33-35). [Italics added.]
     The Divine Human is now fully present with the race-present both in saving fact, and in men's capacity to understand and worship. The new doctrine is with us. It is to be preached without compromise, and without deviation! This statement, if rightly understood and interiorly applied, will penetrate to the heart of every fact in creation, every state of human life. For the doctrine itself is the outcome of all that has gone before with the race.

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The wisdom of the ages is gathered therein, its abundance now to be poured out upon the nations. There are those who can acknowledge the new doctrine at the present day. These are few, and "where these are, the Lord alone knows" (AC 3898). He will raise up men, according to the needs of each new time and state-men of vision, men of strength and courage, men who will commit their hands to the sustaining and furthering of the New Church in all its aspects. In this we may rest assured. Nor need we be overly concerned with the element of human failure that inevitably attends the work of even the wisest men. As long as there be good faith and sincerity of purpose that seeks counsel at the mouth of the Lord, He will provide essential safety for His church. For it is written that "even at this day, judgment is administered from the Lord, when it is done from conscience, and in accordance with truths" (AC 9160). Amen.

     LESSONS: Jeremiah 23. Revelation 21. Doctrine of the Lord 65.
     MUSIC: Liturgy, pages 466, 452, 476.
     PRAYERS: Liturgy, nos. 100, 128.
WOMAN CLOTHED WITH THE SUN 1958

WOMAN CLOTHED WITH THE SUN       Rev. ROBERT S. JUNGE       1958

     A New Church Day Talk to Children

     Today we are celebrating a special day. It is the day on which, one hundred and eighty-eight years ago, the Lord began the New Church. On that 19th of June, long ago, He sent His disciples, who had become angels, throughout the whole spiritual world to tell everyone about His church.
     The Lord had known for a long time that people would need the New Church. In fact, hundreds of years before, He had told men about it. He had told John in special visions just how the New Church would begin. And today we read from the Word the story of one of these wonderful visions.
     John beheld a beautiful sight in heaven-a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And the Lord knew that this woman was about to have a baby boy. It was a wonderful and beautiful vision.
     But then John saw another wonder in heaven. It was a great red dragon with seven heads and ten horns. Its tail drew in the third part of the stars of heaven and cast them to the earth.

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This horrible red dragon stood ready to eat up the beautiful woman's child as soon as it was born. But as soon as the child was born, the Lord took him up to heaven, where the angels would protect him. The woman fled to the wilderness, where there was not any food. Still, the Lord protected her and fed her. The dragon cast out of his mouth water as a flood that she might be drowned; but the Lord gave her two wings like those of a great eagle to fly with, and the earth swallowed the flood. Finally the dragon was cast out by the Lord's angels from heaven.
     Now this story tells us that if we really love the Lord, the way the beautiful woman did, He will protect us from all harm. Our Heavenly Father will watch over us, just as He took care of the baby boy and the woman. The Lord is always ready to help anyone who really needs His help. But we must want the Lord to help us; we must pray to Him and always try to obey Him. Then, no matter how evil spirits try to get us to do evil things, no matter how they try to harm us, the Lord will always help us.
     Now the Lord has taught us many special things about this story in the Writings. You remember that the Lord prepared His servant, Emanuel Swedenborg, so that he could see into heaven the way John did. Swedenborg wrote down everything that the Lord told him to write, and all the things that the Lord told Swedenborg are written in what we call the Writings. This is His Word, just like the Word we have on the altar. It is where we learn all about the Lord and what He wants us to do. When Swedenborg had almost finished writing down what the Lord told him, then the Lord sent His disciples all over the spiritual world to tell people about them. He sent them out on the 19th day of June in the year 1770. And that is why the Nineteenth of June is the beginning of the New Church, or its birthday.
     Many people had forgotten about the Lord. Even today, many people do not believe that the Lord is the one God of heaven and earth. So the disciples taught all those in the spiritual world about the Lord. This was their most important message, that the Lord is the one God. And so they told everyone: "The Lord God Jesus Christ reigns."
     Now in these special Writings that the Lord has revealed to us through Swedenborg we learn that the beautiful woman John saw was like the New Church. The New Church can be beautiful in just the way she was, if we all learn really to love the Lord.
     You know that no one but the Lord understands everything in the Writings. When He gave us the Writings, He did so in such a way that there will always be something new in them for us to learn. In the beginning, when we are young, there are only a few things that we know about the Writings. We know that the Lord is the one only God.

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We know that man goes to heaven when he dies, and that the angels in heaven are married. And we know that if we really love the Lord we will always try to keep His commandments.
     Our parents teach us many things, and protect us, so that as we grow we will understand more and more. At first the things we learn are like a little baby. They need to be protected and fed. They are like that little baby whom the Lord protected and caught up to heaven.
     All the evil people, and the evil spirits in hell, will try to harm us. They will try to make us not believe what the Lord teaches. They are like the great red dragon. But the Lord will always protect us from that dragon if we try to do whatever He tells us.
     Now the New Church is only just beginning. It is beautiful and wonderful, shining with the light of truth-a woman clothed with the sun. What it teaches, however, is now known by a very few. And these few are only just beginning to know what it means to make all things new, what it really is to make a new church. Much of what we know is only the most basic things. But the good people in the church love these basic things tenderly.
     These basic teachings are like a newborn babe. The Lord protects them tenderly in His new heaven, and in the hearts of those who love Him. Even though New Church people are scattered in nearly every country in the world, even though there are some among them who have never seen other New Church men and women and children, still, the Lord is fostering and protecting His church even as He protected the beautiful woman. Tenderly He cares for our infant understanding, even as He caught the man-child up to heaven.
     There are many false ideas in the world today. There are many who make fun of the New Church. They try to make it seem that we are foolish and know nothing, and drive us into what appears as a wilderness. Only with the Lord's help can the church possibly live and grow. Its young doctrines will be fostered in the new heaven, secure from attack and protected. The Lord will watch over His church on earth. He will care for all those who love Him, and will prepare gradually for the fulfillment of the prophecy of the holy city descending from God out of heaven.
     The descent of that beautiful city portrays the full reception of the doctrines of the New Church. Each gate is a single pearl-a symbol of the acknowledgment of the Lord, the one God. There will be no night there, for the light of the Word of God will lighten it. Man's whole understanding will be made new by the Lord.
     These things may take many years, and in our human judgment we may become impatient. We may despair of being driven into a seeming wilderness. We may long for a fuller understanding of the meaning of the church.

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Yet the more we are faithful in the tasks we do see, the more we give ourselves again to the Lord, the sooner will He be able to carry out His purposes. Though it will take time, that is but a moment in the sight of the Lord.
     No matter what age we live in, no matter what stage of its growth the church is in, the Lord is always calling us, and inviting us to call on Him. And He urges us to take the water of life freely. Amen.

     LESSONS: Revelation 12. True Christian Religion 791.
     MUSIC: Liturgy, pages 425, 437, 439.
     PRAYERS: Liturgy, nos. C12, C16.
DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     2. What Miracles are, and Why We Believe in Them

     Before we consider the question as to whether or not miracles are possible, we must first have a clear idea of what they are. According to the dictionary, the word "miracle" has two distinct meanings in common usage. It is first defined as "an event or effect in the physical world beyond or out of the ordinary course of things, deviating from the known laws of nature, or transcending our knowledge of those laws." This would apply to happenings which men regard as purely natural, but which seem miraculous because no one as yet can fully understand or explain them. In this category would be included such forces as gravitation, electricity and magnetism, the effects of which we can observe, measure and use in countless ways, although we cannot tell what the forces are in themselves. In the opinion of many scientists it would also include life in all its forms; for while at present no one knows what life is or whence it comes, there is every assurance, they think, that some day the right chemical combination will be discovered whereby to produce life synthetically. Also, this definition would apply to every phenomenon that seems to run counter to known physical laws; as, for instance, is the case with the observed activity of sub-atomic elements, which cannot be fully explained either as a wave motion or as a bombardment of solid particles.
     But "miracle" is also defined as "an extraordinary, anomalous, or abnormal event brought about by supernatural agency as a manifestation of its power, or for the purpose of revealing or manifesting spiritual force."

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This refers to phenomena so strange that we cannot conceive of them as having any physical cause, and therefore must suppose them to be produced by some supernatural agency, or else conclude that they never really happened but were the product of a fertile imagination. Such were the miracles recorded in the Word, and many similar events to which secular historians bear testimony. Accounts of such miracles abound in the oral traditions of all primitive peoples; and various modern religious bodies, both Christian and non-Christian, testify to the occurrence of similar wonders at the present day. We are here concerned specifically with this second definition, and for our present purpose, therefore, we would define a miracle as an event or phenomenon which could be produced only by the intervention of some supernatural agency.
     The argument advanced by David Hume to prove that such miracles are impossible really begs the question, for it is based on either one of two assumptions, for which there are no proofs. It either assumes that nothing but nature exists, and therefore that there is no such supernatural being as men call God, nor are there any such things as so-called "spiritual forces"; or it assumes that if there is a God who possesses supernatural attributes and exercises powers that transcend those of the physical universe, still, this God cannot modify or influence, even in the slightest degree, the normal operations of natural law. If either of these assumptions is true, then miracles, as we have defined them, cannot possibly exist. Hume leaps to the conclusion that either one of these assumptions must be true, because, as he declares, the unanimous testimony of human experience is to the effect that the laws of nature are constant and immutable. Now, if this is true in the absolute sense, namely, that these laws must operate in exactly the same way under all circumstances, then of course no supernatural force can influence them. But is the "unanimous testimony of human experience" a reliable proof that this is the case? It must be recognized that even all human experience taken together is still extremely limited and partial. A vast realm of ignorance lies outside the range of our present knowledge, and in this area the operations of natural law may be modified in ways of which we do not dream. Every new discovery changes our understanding of how laws operate. Hume's argument would be tenable only if our present understanding of the laws of nature were constant and immutable, and this is by no means the case.
     We hasten to add that we are entirely in agreement with Hume that the laws of nature themselves are constant and immutable. If this were not the case, we would be living in a world of chaos and could be sure of nothing; but we base our confidence in this truth, not on the unanimous testimony of human experience, which, as we have seen, is inadequate, but on our faith that there is a God who not only created the universe but also governs it continually, according to His own unchanging Divine order.

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The laws of this order are the ways whereby God attains His eternal ends; and these laws, derived from infinite wisdom, are such as to embrace every possibility, to meet every contingency, and thus to assure that nothing can prevent the ultimate attainment of the Divine will. This means that they are indefinitely elastic, modifiable and adaptable to varying circumstances and conditions. That this is true all experience testifies. Physical laws are greatly modified in operation by conditions of temperature, of pressure, of moisture, or in the presence of a catalytic agent. The normal circulation of the blood in the human body is changed mysteriously in immediate response to an injury or an illness, and is concentrated upon providing material needed to heal or cure. The normal flow of sap in plants and trees is checked by the cold of winter, and released by the warmth of spring. A seemingly slight disturbance at a critical period may produce an abnormal growth in the embryo; yet in spite of these variations in their operation, the laws of growth are constant and immutable. God cannot, because He will not, violate His own laws; but His laws are adequate to meet every requirement, and thus to assure the accomplishment of His purpose; and since their operation is modified by circumstances, and since "the unanimous testimony of human experience" is limited, we must admit that they may be modified in ways beyond our present understanding, and yet not be violated in any way.
     This being the case, what we mistake for a violation of law by a miracle may be no more than an unusual modification of its operation, due to the presence of a force, a condition, or a circumstance of which we are not aware. The whole question, therefore, as to whether or not miracles are possible, depends upon an assumption. If we assume that there is no supernatural force or power that can possibly affect the operation of nature's laws, then of course miracles cannot possibly exist; but if we assume that a God does exist who not only created the universe in the beginning but continually preserves it in being, governs it, and directs its destiny, then we must conclude that miracles are not only possible but are inevitable. Contrary to the appearance, they must be happening all the time; and in this case there is nothing incredible in the idea that at certain times, to meet special circumstances, they may produce strange, unusual, and to us incomprehensible results.
     Curiously enough, the authors of The Book of the, Acts of God, from which we quoted in our last article, assume that God exists and that He exerts some directive influence upon the lives of men; but they reject any belief in the miracles of the Word because these run counter to our present understanding of nature's laws. They say that God exerts an invisible influence upon human history which may be discovered through an accumulation of historic facts, carefully authenticated and intelligently interpreted in the light of the historian's own experience.

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In this search for God, the historic events recorded in the Bible are valuable; but they constitute only a small part of that wider stream of events in which alone the guidance of a Divine hand may be discovered; and this part is dependable only so far as it may be supported and confirmed by contributory evidence from other sources. It has no inherent authority just because it is preserved to us in the Sacred Scripture as other history is not. There is, therefore, no authority on which we may rely except the learning, the perspicacity, and the insight of the historian. On this authority we are called upon to determine what is true and what is false in the Word of God.
     In contrast to this view we would quote from The Miracles and Historicals of the Word, by Bishop N. D. Pendleton (published in Selected Papers and Addresses, page 21). "To defend the integrity of Scripture is a sacred duty, but the defense must be in accord with the idea of the nature of that integrity. As to this, men and churches differ. Those who regard the Word as inspired history of a chosen people are under the necessity of defending the literal truth or miraculous exactness of that history. And when, as at the present day, this defense is destroyed, the idea of inspiration necessarily suffers. . . . In the eyes of a New Churchman the integrity of the Word does not consist in its exactness as an expression of history, but in its exactness as an external containant and an ultimate exponent of heavenly and Divine things. Thus, instead of being a perfect expression of history, it is a perfect, because Divinely formed, envelope. The major portion of this envelope is composed of history, and what is more, of true history; of this we are assured. And yet we must not permit this assurance to cause us to fall back into the old and untenable idea of inspired history, in the common meaning of that expression." Here, history is regarded, not as the master, but as the servant of revelation.
     The Writings tell us that there is a God; that He is life itself, love itself, and wisdom itself; that He is the only source of power; that by His own power He created the universe, maintains it in existence every moment, and perpetually governs all things in it, from the greatest to the least. This universe includes, not nature alone, but a whole world of spiritual forces by means of which the Divine Being touches, moves and directs the forces of nature, bending them to the accomplishment of His eternal ends. Of course, if this be true, then everything that happens is a miracle, according to our definition. It cannot be otherwise because nature has no life, no power of its own, but is dependent upon a supernatural force for all its energy, for every motion and every activity it displays.

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Concerning this, in the Additions to the True Christian Religion (Additions to no. 69S), Swedenborg writes: "All things which appear in the three kingdoms of nature are produced by an influx from the spiritual world into the natural world, and considered in themselves, are miracles, although on account of their familiar aspect and their annual recurrence, they do not appear as such." This means that all things in nature are spiritual in origin. It means that the spiritual is within the natural, as the mind of man is within the brain; and that God is present in nature as the soul of man is present everywhere in the body, present as the active cause and the controlling force that governs every motion, whether great or small. Wherefore, in the same connection, Swedenborg writes: "All things of nature are like sheathes around spiritual things, and like tunics around muscular fibers. This is the cause of all the wonders and miracles in nature" (ibid.).
     Now, the scientist observes the phenomena of nature and traces them back through what appears as an unbroken chain of causes to a vanishing point beyond which he cannot see; but the truth is that what he discovers is not a chain of causes at all, but a succession of effects. To illustrate, let us suppose that a hunter aims a gun, pulls the trigger which strikes the cap, which explodes the charge, which sends the bullet hurtling toward the target. Here we have what we take for granted is a series of causes that adequately explain the observed results: but by what force was the hand directed to aim the gun, and the finger moved to pull the trigger? On the basis of scientific knowledge, no one really knows. Does anyone really know what force moved the spring that struck the cap, or what force caused the explosion which sent the bullet on its way? Where do any of these forces come from, and what gave them the power they exhibit? We are wont to take for granted that these forces are inherent in nature, that they are self-explanatory, that they have no prior source, and are under no direction or government by a higher power. We give them a name, and consider that we have discovered the cause of the phenomena we see; yet we are confronted by perplexing questions as soon as we delve any deeper. We find variations of these activities that we cannot explain. We cannot predict effects with complete accuracy; and this has given rise to what is called "the uncertainty principle." It becomes obvious that there is more here than meets the eye. Yet men insist, without proof, that this "more" must be of the same mechanical nature as are those forces which are subject to laboratory analysis and measurement; and on this ground they arbitrarily rule out anything supernatural and shut God out of His universe, claiming that the wonders they observe but cannot fully explain are in no sense miracles.

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     In addition to these everyday occurrences which are so familiar that we take them for granted and cease to wonder, the Writings tell us that the Lord, from time to time, performs "manifest miracles." Thus, in number 655 of the Spiritual Diary we read: "A miracle is that which is effected by the Lord when anything concerns Him, or faith in Him, His heaven, or the church in a universal sense." This statement, taken in connection with other passages where miracles are mentioned, indicates that the Lord, whenever the occasion calls for it, acts in special ways for the sake of man's salvation, to preserve his faith and to direct his life toward the Divine laws of order. There have been times in the history of the race when this could be done only by means of manifest miracles; that is, by things extraordinary and inexplicable, such as to excite wonder and give open evidence of some Divine or supernatural' power.
     In the Most Ancient Church, when man was in the order of his life and enjoyed celestial perception, manifest miracles were unnecessary. At that time men perceived the Divine love and wisdom in all the wonders of the world, and ascribed everything that happened to the immediate presence and providence of the Lord. They paid little attention to the mechanical forces by means of which these marvels were accomplished. The scientific learning that is so vital to our modern age was to them unimportant because their whole interest was centered in the perception of spiritual truth and good. This was the origin of animism, the identification of life with nature, the ascription of purpose, human personality, to the forces of nature, just as little children do even today. In the Ancient Church this perception was lost; but faith in the presence and government of the Divine Being was preserved through the science of correspondences. Men conceived of the Lord as directing their lives by means of correspondential rituals and the modes of life that constituted their religion. By ordering their lives and presenting the things of nature in special simplified relationships, they could continue to see the operations of the Lord after they had lost the power to do so in the complex happenings of the world at large.
     However, as this church declined, as the love of rule and the desire for worldly gain increased, men turned these correspondences to serve their natural ambitions. Their rituals were corrupted, and degenerated into magical practices whereby priests and kings might exercise power over the minds of men; and this progressed until at last idolatry, in many forms, replaced the worship of the one God. The danger increased that all true knowledge of God, of heaven, and of the real purpose of human life would be lost. Then it was that, in order to preserve a remnant of simple faith until the time of the Lord's advent, it was necessary to raise up the representative of a church, as was done among the descendants of Abram.

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At that time the state of men was such that without manifest miracles they could not be held in any external order that would reflect the true worship of God. Spiritual truth could not be understood, but the Israelitish and Jewish people could be made to observe the outward forms of religion by signs and wonders, rewards and punishments that openly proclaimed the immediate presence of a Divine power. During this period, therefore, the Lord performed the miracles recorded in the Word. This was done, we are told, by a special and unusual influx from the spiritual world into the minds of men, and into the forces of nature. This influx in no way violated the laws of nature, but merely modified their operation, varied their activity in such a way as to produce results which appeared strange and inexplicable.
     We shall speak in our next article of this Divine influx; showing from the Writings how it could operate to produce the manifest miracles which modern biblical scholars regard as impossible, as the product of human imagination, or as due to purely natural causes which they are seeking to discover.
LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     4. Thy Kingdom Come

     As we have already seen, the whole of the Lord's Prayer regards the time of the Lord's second advent (Inv. 37). The kingdom for which we pray is therefore the kingdom then to be established, that is, the new heaven and the new earth. In dealing with the words, as it were the prayer in the closing section of the book of Revelation, "Let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely," the Apocalypse Revealed reads as follows: " 'Let him that heareth say, Come,' signifies that he who hears and thence knows anything of the Lord's coming, and of the New Heaven and the New Church, should pray that it may come. 'And let him that is athirst come' signifies that he who then desires the Lord's kingdom and truths should pray that the Lord may come with light. 'Whosoever will, let him take the water of life freely' signifies that he who from love wills to learn truths and appropriate them will receive from the Lord without his own work" (no. 956).

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     The particular things for which we pray in the second petition of the Lord's Prayer, "Thy kingdom come," are therefore the following: that the Lord may come and establish His New Heaven and Church; that He may then give truths for the enlightenment of those who wait for His kingdom; and that, from mercy, He may form a new will by means of those truths, and so, as it were, appropriate the truths to that will, and this without work on man's part.
     It is said, without man's own work. Yet there is no question of an idle prayer. All true prayer is of the life as well as of the thought; it is prayer offered with the hand set to the plow. But man's part is external. He must, as of himself, set the conscious things of his mind in order according to the pattern of revealed truth, disciplining his thoughts, obeying in his acts. But light itself he cannot gain by his own efforts, still less the love that is born from the Divine light. He cannot from hard reasoning and speculation force his understanding. Enlightenment is not of man but of the Lord, whose part is internal. There is no enlightenment without humility-the acknowledgment of need, the wish to be led.
     Hence there is the most perfect cooperation between man and his Lord. Man, as of himself, assembles and learns the truths of doctrine, and abides by them in his life; and the Lord then flows in with the light itself, so that in that light man may see and understand the order of life, or, to put it differently, the laws of the kingdom. Thus the coming of the kingdom is heralded by the coming and the reception of the truths that make the kingdom. " 'Thy kingdom come' is a prayer that that truth may be received" (AE 48: 3).
     This is what is implied in the gospel proclaimed by the apostles in the spiritual world on the nineteenth day of June in the year 1770: "The Lord God Jesus Christ doth reign" (TCR 791). For it is deeply significant that that gospel was given only after the work that contained the "Universal Theology of the New Heaven and the New Church"-the True Christian Religion-had been written. Any kingdom must be built by law, and so also the Lord's kingdom. The only difference is that His kingdom comes into existence from Divine law-from truths not assembled according to human prudence, but by immediate Divine inspiration.
     These truths are the "waters above the expanse." Below are the waters that pertain to the natural world. A separation takes place when man perceives in his heart that the truths of heaven possess a discretely higher value than do worldly truths. He is then introduced into the second day of his week of regeneration-the week of the Lord's new creation. Now the kingdom that is not of this world is beginning to be formed, for man is bowing to its laws.
     Such laws were not known in the world when the Lord made His second advent.

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The Old and New Testaments were, of course, spread throughout large areas of the world; but even the church that had them, and read them, did not know their real message. The very commandments of the Lord-the rules of life-were relegated to the circumference of religious thought, and the center was occupied by the notion that strict and unswerving adherence to dogmas promulgated by church councils was alone saving: dogmas held in the memory, but by no means in the understanding-dogmas that were, in fact, self-contradictory and thus unintelligible, wherefore there could be no question of applying them to life. In this way the church "taught for doctrines the commandments of men" (Matthew 18: 9). Thus there was no kingdom of the Lord among men, save with a remnant; stored up in the timid consciences of those who yet feared God, and who prayed in the secret places of their hearts that His kingdom might come.
     The Lord asked: "When the Son of Man cometh, shall He find faith on the earth?" (Luke 18: 8). And since there was none, although there was very much that was called by that name, the Lord therefore came in His new revelation, and thus returned to men the laws of God.
     This new revelation is not, as to its language, the light itself. Obviously, neither language nor the knowledge held in the memory from language is light. But the language of the Writings is such that it can be rationally understood; wherefore the thoughts of the understanding can be disciplined and ordered, self-examination can be initiated, and obedience begun, and all this by the strength of Divinely revealed doctrine. This is man's external work, his own conscious part in his salvation. But because of the doing of this his part, the Lord's part also can be done; for the Lord stands at the door knocking, and He enters in to sup with man only if man agrees, in the way just mentioned, to open the door.
     That entrance of the Lord is what is called influx, and the influx is that of light. This light is creative, for in Divine light there is life (John 1). Hence man is given the truths of life. He sees, he knows not whence, that the thing is true. Indeed, he perceives it to be so, perceives from internal light flowing in. This is what is meant by truths being given to man "without his own work"; for, as has been said, the external work that he is called upon to do does not give light, thus not truth. It is the influx that gives light, and that, of course, is not of the man. Yet this does not make man's part less essential. It only marks it as external, reactive and receptive, and thus secondary to the creative force of light, for the sake of which the receptacle has been made ready.
     In man's spiritual experience, however, the two operations-that of man as of himself, and that of the Lord-are in no way sensed separately.

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The point is not one of chronology. The only potent thing is that man must first know that the coming of light is not of his doing; for unless he knows and understands this there is no room for humility in him, and without humility the light cannot flow in. Then the very humility with him must find expression in his obedient and faithful doing of his part.
     This is all summarized if we say that man must have the willingness to receive. The willingness is man's part, and that which is given to be received is the Lord's part. Yet unless man's willingness is active, unless it finds expression in his way of life, unless it takes the form of persistent seeking and praying and knocking, it is just not willingness. It has given itself away as merely vain and decorative thought. Willing is a love. It cannot be inactive.
In all of this we see that the prayer for the kingdom is a prayer for the Word that makes the kingdom. This, therefore, is the second thought, the second truth, in the Lord's Prayer: first, the Lord as our Father in the heavens and the holiness of the Human in which He is visible, and then His Word.
     It is said that "by the Word of the Lord were the heavens made, and all the host of them by the breath of His mouth" (Psalm 33: 6); and similarly, that the Word which was in the beginning with God, and was God, the Word in which was life, and which became flesh and dwelt among us, made all things; and that without it was not anything made that was made (John 1: 1-14). This is not spoken primarily of the rocks and soil of the planets of the universe, nor of the fiery substances of its countless suns, although these things also have been created by means of the proceeding Divine law; the immediate reference is to the internal kingdom of the Lord, for the sake of which the physical universe was made. No such kingdom was ever made without the Word-the Word operating as inflowing light by means of its own embodiment and representative in Divinely ordained language of human speech.
     We call the embodiment also "the Word"; and we do well, for there is no embodiment without a soul. But we must ever be mindful of the soul of the Word-the light itself that made the language; praying that we may be quickened by the Word itself, the Word as a whole, and not merely the embodiment.
     So, and in precisely the same way, we call the Writings the Word. And again we say well, for the Lord is in them. The "light of the world" is in them, and made them. But here also, of course, the language and the light are as the body and the soul. Yet there is a difference between this language and that of previous Divine revelations. For the language of the Writings is like the Lord's glorified body. When, after His resurrection, He appeared in it, "His head and His hairs were white like wool, as white as snow; and His eyes were as the flames of fire; and His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters" (Revelation 1: 14, 15).

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Nowhere save in the Writings does the Lord so appear. It is there that we see Him in His glory. This marks the Writings of the Second Coming as different from all other language, different from all other holy writ.
     As in the past, so again the Lord creates His heavens by "the Word of His mouth." And as in the past, He does so by inspired human language and light together. But His heavens now are His new heavens, and from them is His New Church on earth, designed to be His kingdom, that is, His heaven, in the world.
     When established, this church will live from spiritual charity and enlightened faith. These two things, charity and faith, are the kingdom. In them the Lord alone rules as King and Father: as King because He directs them, as Father because they are from Him.
     This kingdom "cometh not with observation: neither shall men say, Lo here! or, lo there! for, behold, the kingdom of God is within you" (Luke 17: 20, 21). Or, as the Lord said to Pilate: "My kingdom is not of this world" (John 18: 36). That kingdom is a creation within the minds of men; wherefore the church, the Lord's New Church, is such an internal creation. That is the church itself, the kingdom itself. But even as the light itself has its embodiment, so also the kingdom has, and ought to have, its embodiment. And just as the embodiment of light may foolishly be mistaken for the light itself, so the embodiment of the kingdom may be confused with its essence. In neither case, however, is the internal thing possible without its embodiment or instrument. So the embodiment of the kingdom indeed cometh with observation. Only, let us pray that the kingdom itself is there also, and that it will come.
     This is the way in which "he that heareth" should say, "Come"; for "he who hears and thence knows anything of the New Heaven and the New Church, thus of the Lord's kingdom, should pray that it may come." Thus will the petition, "Thy kingdom come," take on life and objective meaning, and prepare the way for the kingdom itself, for the fulfillment of the prayer.
SECOND COMING 1958

SECOND COMING              1958

     "All who do not think beyond the sense of the letter believe that when the Last judgment comes the Lord will appear in the clouds. This, however, is not to be understood, but that He will appear in the Word, and the Lord appears plainly in the spiritual sense" (AR 820).

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GUARDING AGAINST HERESY 1958

GUARDING AGAINST HERESY       Rev. DONALD LESLIE ROSE       1958

     A STUDY

     The teaching is given in the Writings that when men other than teaching ministers step into what is properly the function of the ministry heresies arise and disturb the church (see AC 6822). This implies that when a minister rightly performs his office there is protection against heresies.
     How does the ministry guard against heresy? Surely it is not the function of the New Church minister to dictate what men are to think and believe. Indeed the idea of a "heresy hunt" is repugnant to the nature of the New Church, for through the granting of a new revelation the way is to be made open and free for new discoveries in every field of inquiry, and it is now permitted to enter with the understanding into the arcana of faith.
     The Writings teach clearly that, while the priests are to teach, they must not compel anyone. "No one can be compelled to believe contrary to what he thinks in his heart to be true. He who believes differently from the priest, and makes no disturbance, must be left in peace" (AC 10798). There is no place in the New Church for the endeavor of one individual to control the beliefs of another individual; there is no room for the spirit of accusation which has been known in the heresy hunts in the history of religion. "A man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience" (AC 4468).

     What is Wrong With Heresy?

     By dictionary definition, heresy is "opinion or doctrine at variance with the orthodox or accepted doctrine." If there is no crime in disagreeing with accepted beliefs, and if differences of opinion are of small importance as long as there is charity, what is wrong with heresy that we should concern ourselves to guard against it in ourselves and in the church?
     Heresy has always been a difficult thing to define. It is wrong to think that something is "heretical" because it is new. New enlightenment and new truth are vital for the development of the church (see AC 5806). The characteristic of what is "heretical" in a sinister sense seems to be that it is invented by man, and the primary danger of it seems to be that it undermines the humble following of what the Lord Himself reveals. This is supported in what follows.

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     It is interesting that the Greek word for heresy is sometimes translated (4a sect." A sect means a following, and it is the notable tendency of the heretic to seek a following. When a man is infected with the spirit of heresy, and seeks a following for himself, he is interiorly unwilling that men should follow the Lord. This is the destructive evil of heresy which disturbs the church; it becomes a tool of the love of dominion seeking to turn men from following the Lord.
     Heresies are a danger to the church as it exists with the individual just as they are a danger to the church as it exists among many people. Heresies in the mind of the individual tend to lead his thoughts astray. If a man becomes fascinated with interpretations or ideas of his own invention his attention becomes more and more fixed on them. Everything he reads seems to confirm them, and other doctrinal matters become subservient to them; until at last he becomes a follower of his own notions, fancies himself as the source of truth, and is not content to follow the truth which the Lord reveals.

     How Heresies Grow and Persist

     While we observe the human tendency to seek a following for self, we may wonder how a heretic could succeed in inducing people to follow him instead of following the Lord. The answer, of course, is that heresies succeed through the pretense that they are Divine truths. The heretic does not openly seek a following for himself; he tries to convince others that to follow him is to follow the Lord. The human tendency to seek a following by claiming Divine inspiration is pictured in the sin of Miriam and Aaron which brought rebuke and punishment. They sought to undermine the following of the teachings given through Moses, saying, "Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us? (Numbers 12: 2).
     "Upon all heresies . . . an appearance can be induced by reasonings as if they were from truths and not from falsities" (AE 780: 3; see also AC 794). Heretics succeed by the art of persuasion. It is by this art that some "take away from others all freedom of speaking, by inducing their opinions as if they were from God" (LJ Post 31). Heretics do not claim to speak from their own authority but are like those who terrify others, "claiming that to speak against what the Holy Spirit has inspired into them is the unpardonable sin (TCR 138). Heresies in the individual are to be guarded against, for men can be so beguiled by them as to be convinced that they are true (see AC 5033).
     Heresies will grow and persist, because they are promulgated with extraordinary zeal.

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The individual is more easily fascinated by that which he attributes to his own enlightenment than by what is plainly revealed; and it is a matter of common observation that a man will argue and defend the product of his own supposed enlightenment with a vigor and zeal that might never be brought out in the defense of the truth itself. It is truly said that "everyone says that his own dogma is true, heretics more than others" (AC 2831: 3).
     Falsities of doctrine come into being because of certain human loves; they are "formed by man himself under the guidance of some love of his" (AC 10406). The loves which prompt the invention of heresies are many and various. Heresies might arise merely from the delight of innovation with men of inventive temperament; they might arise from a passion for being different, or a natural rebelliousness and a feeling of discontent. As we shall see, one of the fundamental heresies of Christendom received its impetus when Luther was prompted to it by a desire for separation. just as Luther became more zealous for his dogmas as the number of his followers increased (TCR 796), so heresies in general are perpetuated with tireless zeal, and the man who confirms them favors his confirmations because they are from himself (AC 10406). [Italics added.]

     Warnings Against Heresy

     Ordinarily we use the term heresy in sarcastic characterization of odd ideas and interpretations which are relatively harmless. Are we justified in considering heretical interpretations as a serious threat to the church? Are warnings of the danger to be found in the Word?
     Warnings against doctrine not from the Lord are given in many places in the Word. In Isaiah it is said that man shall not look to "the work of his hands, neither shall respect that which his fingers have made" (17: 8). " 'That which his fingers have made' means worship from self-intelligence, from which are the falsities of doctrine" (AE 391: 23). It is commanded in Deuteronomy (chapter 27) that altars were to be made of whole stones untouched by tools, and it is said similarly in Exodus: "If thou wilt make an altar of stone, thou shalt not build it of hewn stone; for if thou lift up thy tool upon it, thou hast polluted it" (20: 25). This signifies what is man's own, "for this fashions the things which are to be of religion, in order that they may appear in the form of truth" (AC 8942). The use of tools on stone signified "what is fictitious in worship; that is, what is of man's own or of the figment of his thought and heart" (AC 1298; see also AR 847).
     The many warnings in the Word against the fabrication and worship of idols enfold warnings against heresy, for heresies are represented by idols (AE 780: 2).

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From this it may be seen that the first of the Ten Commandments warns against heresy, for making a "likeness" signifies truths from another source than the Divine (A 8870). Graven images are what men "hatch from their own, and wish to be adored as things divine" (AC 8869.) The heretic is not content to hatch falsities; he seeks a following so that what he propounds may be regarded as Divine truth. Bowing one's self down and serving graven images involves the pretense of humility which is characteristic of those who try to attract others. Each one of the Ten Commandments has application to the evil of heresy. It is said in particular: "In the spiritual sense, to steal means to deprive others of the truths of their faith, which is done by means of falsities and heresies" (TCR 318).
     Perhaps the most striking caution against the danger of heresy is to be found in the elucidation of the internal meaning of the building of the city and tower of Babel. The treatment of this in the second volume of the Arcana shows how the loves of men can prompt them to the use of bricks instead of stone, and slime instead of mortar, in the building of an imposing tower and city.
     Further warnings are to be found in the New Testament, where it is foretold that false prophets would arise and give great signs and wonders so as to lead into error. This refers to truths that are no longer truths, "Because they are wrongly explained and thus perverted" (AC 8868; see also 3900: 4). In the final chapter of the book of Revelation is given a solemn warning not to add or detract from the words of the book. To add or detract tends to destroy truths and prevents men from being granted wisdom or being received into the New Jerusalem (see AR 957, 958).

     The Effect of Heresies in Previous Churches

     There were destructive heresies as far back as the Most Ancient Church (see AC 337), and they have arisen to disturb all the churches which have followed. It is remarkable that although the Jews placed the greatest emphasis on the actual teachings of the Scriptures, they began at last to undermine those teachings by their own inventions and were rebuked by the Lord for "making the Word of God of none effect through your tradition." "Although they accounted the Word holy, yet by their traditions they perverted all things therein until there was no longer any Divine good or truth remaining with them" (AE 655: 3).
     The falsification which took place in the Christian Church was similar. The authority of the Word itself was undermined by the Roman clergy, who placed authority in the interpretations of the church. They heaped tradition upon tradition, making the Word itself of none effect; for they applied the truths of the Word "to the purpose of claiming to themselves the Divine authority of the Lord," and to apply truths in this way is to profane them (AR 719).

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     It is made known in the Spiritual Diary (no. 6041), that Martin Luther was aware that in propounding the doctrine of faith alone he went contrary to the plain teachings of the Word; he persisted because of his desire to recede from the papists.
     This doctrine endures in spite of the teachings of the Word. It is astonishing what power falsely interpreted passages have had in virtually blinding the eyes to many clear statements in the Word. (In this connection see DP 115.)
     The heresies of the past have shown dogged tenacity. "Does not every church, even the most heretical, when once accepted, fill country and city with the cry that it alone is orthodox and ecumenical, and that it possesses the gospel . . . and who does not hear the crowd echoing that it is so?" (TCR 759). The old heresies do persist; indeed we are taught that it cannot be known that the church is in mere falsities until the truth from heaven beams forth in its own light (ibid.).

     The Possibility of Heresy In The New Church

     Heresies are like wandering stars. Truth are like fixed stars (see AC 1808). Men of themselves would wander about hopelessly in matters of truth unless they were granted some revelation. The Writings now granted to the world have power to dispel falsity and to steady the wanderings of human imagination. When we reflect on the unique nature of the Writings, we can see that the New Church has a protection against heresy that the world has not known before. What a completely different thing it is to draw doctrine from former revelations.
     Although the style of the Epistles approaches the doctrinal style, the various styles of the Word of the Old and New Testaments do not include the doctrinal style. Not even the most fundamental doctrines are set forth in systematic series. Because of this, the derivation of doctrine from the Word of the Old and New Testaments can be achieved only by the collection and comparison of passages throughout histories, prophecies and parables. Also because of this the very fundamentals of religion can actually be denied by avowed readers and lovers of the Bible.
     A considerable part of the Writings is written in doctrinal style. The teachings are set forth in a systematic order against which outright heresies cannot stand. A man cannot claim to be loyal to the Writings and deny one of the primary doctrines of religion. His claim can be disproved merely by reference to a table of contents. The Writings are in this way completely different from the Old and New Testaments.

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     There certainly have been wandering stars in the history of the New Church. Spiritualists and mediums and cranks of various kinds have often claimed some sort of Swedenborgian connections, and yet their beliefs have been at variance with what the Writings clearly teach. The Writings solemnly warn us, for example, against the practice of spiritism. Such obvious aberrations do not threaten the church, because they plainly separate themselves from the church, that is, they plainly separate themselves from the willingness to heed the teachings of the Writings.
     Wandering stars do have a way of attracting attention, and man-made stars can excite more attention than the very stars of the heavens. Heresies can arise and grow in the New Church where there is not actual denial of plain teachings, but distortion from misplaced emphasis. "Wherever there is any church, there arise heresies, because while men are intent on some particular article of faith they make that the main thing; for such is the nature of man's thought that while intent on some one thing be sets it before any others, especially when his imagination claims it as a discovery of his own, and when the love of self and of the world puff him up. Everything then seems to agree with and confirm it, until at last he will swear that it is so, even if it is false" (AC 362).
     In the organized New Church there will be a favoring of personal interpretations, and, unfortunately, there will be a use of the Writings reminiscent of heretics of the past in their use of Scripture. "Every one, who from his own intelligence assumes a principle of religion, and establishes it as the head, also takes confirmations from the Word, and makes them the tail; thus he induces a stupor upon others, and so hurts them" (AR 438). The tendency will be to make human interpretations the head while the plain teachings of the Writings trail along behind.
     We know that the same loves which prompted heresies in the past exist among men to-day. We know that these loves can be powerful and that the heresies attached can be persuasive. We are better equipped, however, to guard against heresies than churches of the past have been. The very nature of the new revelation is a protection, and we are given to know and understand the dangers in a way that former churches did not. ". . . they did not know that a falling star is a meteor formed of illusive light, and when such a light falls upon the brain it enables it to confirm every falsity, which is done by fallacies, until it is believed to be the true light, and is decreed to be a fixed star, and is finally sworn to be the star of stars" (TCR 759).

     A Fundamental Heresy

     The danger of heresy is that it leads men away from the worship of the Lord. The heretic, in the most sinister sense, is one who talks piously while inwardly working to take to himself what is Divine.

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A fundamental heresy is a heresy in which Divine authority is arrogated to man. Such arrogation has appeared in the world in various forms. "Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us?" The claim to speak with Divine authority is one of the recurrent claims of history. We have mentioned above those who claim that to speak against what the Holy Spirit has inspired into them is the unpardonable sin, and those who induce their opinions "as if they were from God."
     Since the claim of Divine authority for the utterances of mortal men is fundamentally heretical the exposure of its heretical nature is simple and obvious. Let the question be asked: If men claim to speak with Divine authority, what can we believe if two such men disagree? The claim is reduced to an absurdity, because it divides the Divine. There is a remarkable parallel here with what is probably the strongest warning given in the Writings against heresy. "Let every man guard himself against falling into the detestable heresy that God has infused Himself into men, and that He is in them, and longer in Himself for God is everywhere, as well within man as without, for apart from space He is in all space; whereas if He were in man, He would be not only divisible, but also shut up in space; yea, man then might think himself to be God. This heresy is so abominable, that in the spiritual world it stinks like carrion" (DLW 130). The Word in itself is as a fixed star, yea, as the star of stars towards which men may advance to eternity. The understanding of the Word with men or angels is never perfect, but is capable of continual improvement, therefore it is true that, although the Word is Divine, "in its highest elevation in which it is perceived by the angels, it is infinitely below the Divine" (AC 2533: 2). The Lord, being Divine truth itself, draws all men to Himself; "but as angels and men are finite they can follow the current of the attraction only according to their measure, although the attraction persists to eternity" (TCR 350).

     Sincere Heresy

     Where charity reigns heresy is not even called heresy, provided it is not contrary to first principles, but a doctrinal matter in accordance with each person's opinion (AC 1834). In the New Church we are not to single out other persons to condemn as heretics. We are to recognize the dangers of heresy, but we are to remember that those who fall into heresy may be absolutely sincere. While we are mindful of the evil loves that favor heresy, and count them as dangers to ourselves and to the church, we are not to presume to ascribe those loves to any individuals.
     Heretics may be quite conscientious and zealous (AC 9011).

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We should be careful that we do not identify erroneous thinking with evil loves. Falsities are of many kinds; sometimes falsities are made mild by being applied to good (AC 8311). When we acknowledge that wherever there is any church there arise heresies, we should consider, too, that those who are deceived may be even the elect, who sincerely believe that they see the truth. It is unfortunate that the very sincerity of the heretic may make his plight the more difficult, for evident sincerity attracts a following for him and the following makes his zeal the more fervent.
     Being forewarned that heresies do arise, we will not be dismayed when they appear, nor will we begin to doubt the Divine Providence. We will not be surprised or frustrated to find how tenacious heresies can be, for we know from the Writings that those who are in heresies do not believe the veriest truths even if the truths are confirmed (AC 5937e). Evils and falsities must be permitted to come forth; we trust that their manifestation is bent to good by the Lord's providence, and we strive to guard against the dangers which they present.

     Being on Guard

     For the sake of doctrinal integrity we need to be on guard against certain real dangers. Perhaps the best illustration of this is heated argument. Even the man who knows how to admit he is wrong will not do so in the midst of heated argument. If men fall into bitter doctrinal disputes within which there is a striving for supremacy they do not admit they are wrong, even when it is conclusively proved before their eyes. This is such common experience that wise people will not even attempt to pursue matters of truth where there is a spirit of argument. They know enough to wait until such a spirit has cooled down and there is a possibility of humble objectivity.
     It is plain that it is the excitation of certain loves that prevents an arguer from admitting his errors even to himself. There are other loves that burn within us which make us unreceptive of the truth. When a man searches the pages of Divine revelation to confirm assumed principles, or to bolster and protect the pride of his own enlightenment, it is altogether different from reading in humble acknowledgment of the imperfection of his understanding. "He who confirms false principles, first assumes a principle which he will not at all recede from, nor in the least yield, but scrapes together and accumulates confirmations wherever he can, thus also from the Word, until he so strongly persuades himself that he can no longer see the truth. But he who simply or with simple heart believes, does not first assume principles, but thinks that because the Lord has thus said it is true; and if instructed from other sayings of the Word how it is to be understood, he acquiesces and rejoices in his heart" (AC 589).

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     We know how hard it is to restrain the loves that bring us into heated argument. It can be hard, too, to shun the loves from which we favor our own interpretations and grow contemptuous of the teachings which oppose them.
     The obvious guard against heresy is the shunning of evils. In so far as evils are put away men are given to think from the light of heaven (AE 954: 2). However, if we begin to assume some kind of authority from a supposed state of regeneration, then the danger of heresy is greater than ever. Authority cannot rest upon human claims of regeneration. "Man does not know what the quality of his affection is, whether it be good or evil, or with what others it is conjoined; and if he is in the pride of self-intelligence the spirit within him favors every thought from that source" (AE 1182: 5).
     The integrity of the doctrine of the church will depend on the humble approach to the revelation without which the church could not exist. "Life from the Lord flows in solely into a humble and submissive heart, because such a heart has been fitted to receive" (AC 8873). The church will have life in so far as it is characterized by a submissive humility towards what the Lord has revealed-in so far as it counts the traditions of men of slight importance and is willing ever to re-examine its principles in the light of what the Writings themselves say.
     If men will heed them, the teachings of the Writings themselves will protect from heresies. From the Writings we can know the quality of the loves which nourish them; and from the Writings we can have insight into the manner in which heresies grow and become strong. There will be occasions when brick will be placed upon brick in an effort to build a tower and city like Babel, but in the open light of revealed truth the forces that so conspire will be confounded and scattered abroad.

     Teaching Ministers

     In heaven no others than appointed preachers are permitted to preach in the churches (HH 226). The teaching is familiar that there must be order in ecclesiastical things (AC 10789; and, as we observed at the beginning of this paper, if others step into the work of teaching ministers the church is disturbed by heresies and rent asunder (see AC 6822).
     What is it in the work of the teaching minister which protects against heresy? It cannot be the regenerate state of the minister. It is true that the first of charity with a priest, as with all men, is to look to the Lord and to shun evils as sins (Char. 160), but a man does not enter into the use of the ministry on the grounds that he is regenerated.

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The minister endeavors sincerely, faithfully and justly to perform the work of the ministry enjoined upon him (ibid.). This is a work for which there is specific preparation-primarily faithful preparation in the study of the Word. It is the love of a good priest "diligently to teach truths from the Word; because when he teaches them from the Word he teaches them from the Lord" (ibid.).
     Just as there may be laymen who are more regenerate than ministers, there may be laymen who are more advanced in the study of the Word, and there may also be laymen who are more gifted as teachers. A layman may be fond of teaching and capable of brilliant applications, and yet the use he performs is qualified by the illustration of his particular field or his particular love. The true minister is distinguished from laymen in the specific love of the ministry which the Lord has ordained. This includes a zeal in providing that instruction be genuinely based upon the teachings of the Word.
     The instruction in which ministers engage and the enlightenment which they seek are set apart. "Enlightenment and instruction are communicated especially to the clergy, because these belong to their office, and inauguration into the ministry carries these along with it" (TCR 146). The minister's worthiness is according to his learning, his integrity of life, and his zeal for the salvation of souls (see TCR 418). If he is a true minister he will not regard "some particular article of faith" except as it is related to the orderly framework of the teaching of the Writings, for it is part of his office to be concerned with proper emphasis.
     Ministers have special hazards in their work. They are not immune to the danger of falling into heresy, and they can easily be deceived about their own zeal, therefore they are enjoined to be very careful [probe caveant] and to examine their zeal (TCR 146). Ministers have a professional responsibility not to stray into heresy. They more than others should avoid taking doctrinal positions with argumentative fervor. They should shun the pride of personal interpretations and the desire for a personal following as a violation of their sacred office. They should not give themselves to irresponsible speculation; nor should they ever cease the humble study to increase their understanding. The prayer of their lives should be that they may receive genuine light in order to perform rightly the vital use to which they are dedicated.
     "Priests who minister solely for gain or from a lust for honor, and teach what they see or might see from the Word to be untrue are spiritual thieves" (TCR 318, italics added).

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When teaching ministers rightly perform their office there is protection against heresies. In so far as they do not rightly perform their office-in so far as they concern themselves more with their own wisdom than with the diligent study of Divine revelation-they are not true ministers, and there is no protection through them from heresies. It is notable that in the other world certain former preachers were deprived of their office, and that the chief reason was that they prepared their sermons from their own light instead of from the Word and thus from the Lord (see TCR 810).
     When a minister teaches truths from the Word he teaches them from the Lord (Char. 160). The Word is called the source of all wisdom, "a great deep of truths" (TCR 350). "Faith in the Lord destitute of truths may be compared to a new star appearing in the expanse of heaven, which in time grows dim; but faith in the Lord together with truths may be compared to a fixed star, which remains constant" (TCR 348). The church is guarded from heresies when men humbly read the Word for the sake of amendment of life and when the church as a whole has continual instruction through the ministry in truths conducive to living wisdom. The Lord is the constant guardian of those who heed His Word. The New Church will endure among those who steadfastly look to Him as He reveals Himself anew, for His love gives life and His truth protects.
PRIESTHOOD 1958

PRIESTHOOD       Rev. FREDERICK L. SCHNARR       1958

     Some people who have come in contact with the Writings have raised the question whether there should be an organized priesthood in the New Church. It has been pointed out that the Writings do not specifically state that there shall be such a priesthood in the New Church. And it has been noted also that while every church in the past has had a priesthood, it was the priesthood of each church that led the way to its fall and destruction. Did not Aaron, the high-priest of the Jewish Church, lead the sons of Israel into the worship of the golden calf? Has it not been the priesthood of the Christian Church that has led the people into the idea of a tripersonal God, into the doctrine of salvation by faith alone, and into many other such falsities? From this some have concluded that the New Church will be better off, in regard to maintaining the purity of doctrine, if it has no organized priesthood but allows every man to be his own priest.

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Many who have read the descriptions in the Writings of the states of the priesthood in fallen churches-its disorder and perversion, its love of power and dominion exercised through the formulation of false doctrines, its tenacious desire to rule the minds of the laity by keeping them in ignorance of Holy Scripture and in constant fear of the wrath of God-have been moved to question the wisdom of there being an organized priesthood in the New Church.
     Now to anyone who accepts the Writings as the Divine revelation of the Lord in His second coming, those Writings must be the authority in all things. If their teachings are from the Lord, then it follows that we should submit all our thoughts and loves to their authority, direction and guidance. This is true for priests and laymen alike. Whatever ideas we may have formed on any subject, whatever feelings we may have developed toward anything or anybody, should be ruled and ordered by the teachings of the truths of the Word. This should be done especially with our ideas concerning the priesthood and the priestly office.
     The Writings tell us that with the Lord Himself there is both the priestly and the kingly office. These two offices in the Lord are represented by the priests and kings mentioned in the letter of the Word. A priest represents supremely the Lord's Divine love, or His Divine good, which is referred to in the Writings as the Divine celestial. A king, on the other hand, represents supremely the Lord's Divine truth, which is called in the Writings the Divine spiritual. As a priest, the Lord governs everything in the universe from Divine love or good; as a king, He governs everything from Divine truth. Divine truths are all the laws of order in creation, both those governing material things and those governing spiritual things. If the Lord ruled from truth alone, the Writings say, no mortal could be saved, for truth by itself condemns and punishes evil and falsity. However, the Lord rules not only as a king, that is, from truth, but also as a priest, that is, from love and good. His Divine love is present in all the laws of truth, working ceaselessly to lead, uplift and save every human being. In the New Testament, the Lord's two offices of good and truth, or love and wisdom, are signified by the Lord's two names, "Jesus" and "Christ." Jesus signifies the Divine love or good of the Lord. When this love was speaking, Jesus said such things as "I came not to judge the world, but to save the world" (John 12: 47). Christ signifies the Divine truth of the Lord; and when He was referring to the office of the Divine truth, Christ said such things as: "Think not that I came to send peace on earth: I came not to send peace, but a sword" (Matthew 10: 34. See AC 1038: 3, 4, 1728, 6148: 3-11, 8770, 8625, 9809; AR 20; TCR 114.)
     Because the Lord as a priest represents the office of the Divine love, any human states that have been prepared to receive the Divine love are also referred to as priestly.

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The celestial kingdom of the heavens is called the Lord's priestly kingdom, because everyone in it receives the influx of the Lord's love through the good loves that have been formed in him, especially love to the Lord. The spiritual kingdom of the heavens is called the Lord's regal kingdom, because everyone in it receives influx from the Lord, not through good, but first through truth (AC 8770; HH 24; AR 20, 854). Every man on earth who has formed a love of good through regeneration is a representative of the Lord's priestly office, and every man who has formed a love of truth is a representative of His kingly office. That is what is meant in the Word by such passages as, He "hath made us kings and priests unto God and His Father" (Revelation 1: 6); kings and priests meaning the formation of the love of truth and the love of good, respectively. However, besides this general representation of the priestly office with all who are in the love of good, there is a more particular representation by those who constitute the organized priesthood of the New Church.
     The Heavenly Doctrine teaches us that the Lord established the priesthood of the Jewish Church, both that it should be a means of preserving the Word and teaching it to the people, and that it should through various Divinely commanded laws be an external representation of heavenly things. Because the office of the priesthood, and the things, pertaining to the office, are what represented, and not the character of the individual priest, both good and evil priests could represent the Lord as to the work of His Divine love, that is, as to the work of salvation (AC 3325: 9, 2826: 7, 1728, 6148: 7, 9806, 9809: 11). For example, Aaron, the high-priest in the time of Moses, represented the work of salvation of those who are in celestial good; the sons of Aaron represented by their priesthood the work of salvation of those who are in spiritual good; and the work of salvation of those who are thence in natural good was represented by the service of the Levites (AC 10,017: 2).
     Many of the representative rites and practices of the priestly office in the Jewish Church came to an end with the founding by the Lord of the Christian Church. However, the Writings leave no doubt that the priesthood of the Christian Church was, and the priesthood of the New Church now is, representative of the Lord and of His work of salvation. They say that as to representatives today, all priests, whosoever they may be, and of what quality, represent the Lord by their office. The office is holy, whatever be the quality of the man who ministers in it. This is why the Word taught by an evil man is equally holy as the Word taught by a good man, the same thing being true with the sacraments of Baptism and the Holy Supper. No priest may claim for himself anything of the sanctity that belongs to his priesthood. In so far as be does claim any thing thereof for himself, or attribute it to himself, he brands himself as a spiritual thief.

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He endeavors to steal for himself what belongs to the Lord alone. Also, in so far as he does evil, and acts contrary to what is good and true, he puts off the representative of the holy priesthood and represents the opposite (AC 3670, 9989, 10,017, 1361: 2, 1409: 3, 1664: 7, 4281: 3).
     If one approaches the teachings of the Writings about the priesthood without preconceived or prejudiced ideas, he will certainly see that it is of Divine order for there to be an organized priesthood in the New Church; and not only an organized priesthood, but a priesthood of three degrees. Concerning this we read in the Writings: "Overseers over the things with man that belong to heaven, or over ecclesiastical things, are called priests, and their office is called the priesthood" (AC 10,793; cf. AR 854). We read also that those who are in ministerial offices provide that the Divine shall be present with man (Char. 131-135). And it is written concerning priests that "they must teach men the way to heaven, and must lead them. They must teach them according to the doctrine of their church, and they must lead them to live according to it. Priests who teach truths and by means of them lead to the good of life, and thus to the Lord, are good shepherds of the flock; but they who teach, and do not lead to the good of life, and thus to the Lord, are evil shepherds" (AC 10,794. Cf. AR 854; TCR 318; AC 8121, 10,798; Life 39). A priest who conscientiously endeavors to teach truths from the Word, desiring to lead his people to the good of life that they may be saved, is said to be "eminently in the exercise of charity" (TCR 422, 666: 2). Finally, concerning the necessity of having an organized priesthood in the church it is said: "Good can be insinuated into another by anyone in his 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" (AC 6822).
     Other uses of the priesthood which are mentioned in the Writings, besides the two essential uses of teaching truths from the Word and leading thereby to the good of life, include administering the things that pertain to worship, officiating at the sacraments of Baptism and the Holy Supper, and performing the rites of the church, such as betrothal, marriage, and confirmation (AC 9806: 2, 10,799; CL 21, 308; TCR 667; AC 2811, 4581, 10,040). Because the office of the priesthood in worship represents the Lord, the priest also blesses the congregation in the name of the Lord (CL 308). A blessing is a promise from the Lord that if the truths of faith are used to do the goods of life, He w ill reward with states of eternal peace and happiness.

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     When we note the teaching of the Writings concerning the operation of the Holy Spirit with the priesthood, we may understand more clearly why priests are to teach and lead men in regard to the truths of faith and the doctrine of the church. We are taught that the Holy Spirit, which is the Divine operation, proceeds from God through His Divine Human, passes through the angels, thence through good spirits, and then to men in the world (TCR 146; AC 1887; HH 600; DLW 140; Can. HS iii). In the world it passes through men to men, and in the church chiefly through the clergy into the laity. The Holy Spirit never becomes man's, but is the presence of the Lord with man. It remains with man as long as he believes in the Lord, and at the same time is in the doctrine of truth from the Word and in a life according to it. The Holy Spirit is not transferred from man to man, but from the Lord through man to man. And the priest, because it is his use to teach doctrine from the Word concerning the Lord, and thus lead men to the Lord, receives a particular enlightenment from the presence of the Holy Spirit. This enables him to see truths more clearly, and to see also how they are to be used in leading the people to the good of life. However, the Writings note that a priest does not come into such enlightenment automatically when he is inaugurated into the priesthood. At that time there is only the promise of enlightenment, and the promise is realized as the priest endeavors to apply the truths of faith to his own life (TCR 146, 155; Can. HS iv).
     While it is their office to teach truths from the Word and to instruct in the doctrines of the church, priests are warned that they should not compel anyone to believe something they are not yet prepared to believe. They are not to use threats, to overwhelm the simple with persuasive arguments, or even use the influence of personality; for these things lead only to states of blind faith, wherein there is fear and ignorance but not love. The truths of faith must be understood before any love for them can be formed; no one can be compelled to believe contrary to what in his heart he thinks to be true. For this reason the Writings teach that "he who believes differently from the priest, and makes no disturbance, must be left in peace" (AC 10,798; cf. AR 854). The use of the priesthood is to teach and lead, not to judge. Therefore a priest is not to claim for himself any power whatsoever over the souls of men; and still less is be to claim for himself the power of opening and closing heaven, for that power belongs to the Lord alone. The keys of the kingdom of heaven belong to the truths of the Word, not to the priesthood (AC 10,795; cf. AR 854).
     Because of the high use which the priesthood performs, and the holy representation of its office, priests are to be given dignity and honor that the uses of their office may be protected, and be fulfilled to the highest possible degree in a sphere of order (AC 10,796).

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This does not mean that the church is to be loved and honored because of the priesthood, for that is not of Divine order. The goods and truths of the church are what are to be loved and honored, for these are what lead men to the Lord and to His heavenly kingdom. The priesthood merely serves the Lord in the uses pertaining to salvation, and it is to be honored in so far as it does so serve (TCR 415).
     The establishment of the New Church in the hearts and minds of men takes place in so far as the truths of the Word are known, used and loved by priest and layman alike. If the priesthood of the New Church conscientiously strives to teach the spiritual truths of the Word and to lead men to the good of life thereby, and if the laymen of the New Church, on their part, strive to understand and use the instruction given by the priesthood, and individually approach the Word to confirm the instruction, then the establishment and growth of the New Church will be assured in heaven and on earth. This is the prayer of all sincere New Church men; a prayer that will be fulfilled by the priesthood and the laity of the New Church walking hand in hand, under the sole authority of the revelation of the spiritual sense of the Word.
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     A correspondent in the NEW-CHURCH MESSENGER, who is concerned about the "trend toward unification with the Protestants," takes exception to the view that the New Church is not to be regarded as superseding the Old Church, but as restoring its lost truths. "What lost truths," he asks, "are being restored to the old church? Certainly not the doctrine of the Lord, nor of the Word, nor of salvation, for these truths were not revealed to the Apostolic Church; for the Lord said, 'I have many things to tell you, but ye cannot bear them now.'" Has it ever been so, he continues, "that a dead church was revived, once it has falsified the truths entrusted to its keeping?" And he concludes that all evidence from the Word "supports the belief that the New Jerusalem is a universal church for a new age. Into it will flow all faiths as the light of it grows brighter."
     Another correspondent expresses the view that "the purpose of the New Jerusalem in the long run (5000 years) is to bring a new development or dimension into the religious life of mankind. Its specific purpose, of course, is to renew the life of decency and charity among men."

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The portion of Isaiah assigned for June is largely Messianic in character. In these chapters (43-63) the Divine attributes are set forth in contrast with the folly of idolatry, and the Lord declares that as He raised up Abraham so will He also raise up Cyrus to be His servant and the deliverer of His people from captivity. The Messiah is presented as the righteous and the suffering servant; and the Lord announces through the prophet that as Israel's sin brought misery, so Israel's repentance shall bring vindication. The Messiah will carry out His whole mission, to the Gentiles as well as to Israel; and before Him the adversaries shall perish and idolatry be rooted out.
     Although a number of other topics appear, at least once or with more or less frequency, the predominant subjects in the spiritual sense are, in that order, a new church, redemption and salvation by the Lord, and the total devastation and rejection of the consummated church. Isaiah 53, which presents to view the "suffering servant" or "man of sorrows," stands alone among the Messianic prophecies as an actual description of the person of the Lord and a true account of the things He suffered when on earth. Possibly the only other prophecy which approaches it in the latter respect is the 22nd Psalm.
     Our readings in the Apocalypse Revealed carry the exposition of the book of Revelation to the sixth verse of the fourteenth chapter and contain an important Memorable Relation (nos. 572-643). The expository section is one of sharp contrasts. Under the representations of the beast out of the sea and the beast out of the earth, chapter thirteen describes the doctrine and faith signified by the dragon as it existed with the laity and the clergy, respectively, and the falsification of the Word by the clergy. These were both from the Reformed churches; but in those churches there were many who would be saved in the judgment, and the new heaven that would be formed from them is described in the opening verses of chapter fourteen.
     In the Memorable Relation it is demonstrated from experience that entrance into heaven is denied by the Lord to none, but that those who are unable or not yet ready to dwell there become self-convinced. We are also introduced here to the law that the Lord is to be thought of from His essence and from His essence to His person.

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ADVENTUS DOMINI 1958

ADVENTUS DOMINI       Editor       1958


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.
Business Manager           Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     Most New Church men are aware that "The Advent of the Lord" was inscribed on all the copies of Brief Exposition in the spiritual world; and that on two copies in Holland, one of which is in the British Museum, Swedenborg wrote: Hic Liber est Adventus Domini, Scriptum ex Mandato-"This Book is the Advent of the Lord, Written by Command." Many have read also that when that work was published, the angelic heaven from the east to the west, and from the south to the north, appeared of a deep scarlet color with the most beautiful flowers-a sign of the assent and joy of the New Heaven in marked contrast to that given by certain indignant spirits, who angrily called that book the "apple of discord."
     There can be no doubt that the inscription refers to the entire Heavenly Doctrine, not just to Brief Exposition. Even accepting this, however, and discounting the frivolous arguments that would limit it, we may wonder why the inscription was placed on that work and no other. As it was done by command there is a Divine reason; and although we can but speculate, the reason may be suggested by the nature of the work.
     Brief Exposition systematically compares Christian dogmas with the doctrines of the New Church, exposes their falsities, and shows that the faith to which they lead cannot be together with that of the New Church. This suggests that it was singled out because the advent of the Lord is in and as the spiritual truth of the Word, and the coming of that truth involves the exposure of opposing falsities. And the lesson we may learn from this is that the dogmas of the Christian Church must be rejected, one by one, before the Heavenly Doctrine is truly received.

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CROSSROADS OF FAITH: 2. GUILT 1958

CROSSROADS OF FAITH: 2. GUILT       Editor       1958

     When a man allows the Word to convict him of sin, he has arrived at another crossroad of faith. The sense of guilt may become an intolerable burden under which he sinks. He may seek relief by persuading himself that any emotion of sorrow for the past is a waste of time. Or he may regard the burden of guilt as a load that will drop from him when he receives justifying faith. In none of these courses is there progress. But when man learns from the Writings that guilt is not meant to be borne or transferred, or yet explained away; when he learns that a sense of guilt is to be used as an essential prerequisite to repentance of life; he is set free for positive activity.
     The point here is that men are accepted and saved by the Lord, not because of their merits, but because of His mercy. It is right than man should be distressed by his evils, past and present; right that he should be deeply disturbed by the knowledge that he has sinned against the Lord and injured the neighbor, right that he should wish from the heart that none of these offenses had been committed. But for a man to resent the fact that he has sinned, to be anguished by the thought that he has been less than perfect, is quite another thing. Ever since the fall, it has been the common lot of humanity to sin. The angelic heaven consists of regenerated men and women who were once in evils; and for man to wish that he might have been sinless is at best futile, at worst to wish himself more than a man and nothing less than a god.
     This is not to invite complacency, but to encourage a healthy realism. Man is responsible for his sins. Yet that he has sinned does not set him apart from others, nor yet the fact that he is aware of it. What will set him apart is the resolve not to remain in the state of guilt, or await its removal, but to go forward into that genuine repentance which is now possible. For there is a sense in which the burden of guilt is unbearable because it is not meant to be borne, in which, indeed, it cannot be borne. When a man truly feels himself to be guilty, he can no longer endure the life in which he has become guilty. As to that life he must die; and that he may receive new life from the Lord he must choose the road that leads to actual repentance.
WAY, THE TRUTH, AND THE LIFE 1958

WAY, THE TRUTH, AND THE LIFE       Editor       1958

     In announcing that He is "the way, the truth, and the life," the Lord reaffirmed His earlier declaration that He is "the resurrection and the life." The closing words here also mean that the Lord's Human, when glorified, was not a receptacle of life but was life in itself.

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But in calling Himself "the truth" the Lord reveals also that before uniting it with the Divine He made His Human the Divine truth itself, so that it was no longer a form receptive of truth; and in saying that He is "the way" He discloses that in making the Human in Himself Divine He established the mode of man's regeneration and achieved the power of making men spiritual. Thus this declaration also presents the Lord incarnate as the one only God of heaven and earth.
     At the same time, it extends our idea of the Lord by showing that He is the only source of good and truth. These words mean that He is doctrine itself as to both truth and good, and that it is He alone who is regarded in all genuine doctrine. For in the Sacred Scripture "way" signifies doctrine; "truth," all that is of doctrine; and "life," the good itself which is the very life of truth. Thus the Lord is telling us here that He is the source of every good of love and truth of faith, and therefore of intelligence, wisdom, happiness and eternal life. And as this is the case it follows, which is involved also in this declaration, that it is the Lord who rules over all things; that His Divine Providence is in each and all things that conduce to the salvation of the human race-this because the good of love and the truth of faith are from Him alone.
     "Ways" in the Word correspond to truths because these are what lead to heaven, and the Lord here calls Himself "the way" because it is only by Him that men can be led to heaven. When a man's life is in harmony with the truth of the Word, the way to hell from hell is closed, and the way to the Lord and from the Lord is opened; and then man is led to heaven by the Lord. Such leading is possible because the Lord who is the "way" is also the "truth"-the Word itself, and therefore all the truth of heaven and the church. And as the Lord's words, all the words of the Word, are spirit and life, He is also the "life"-the source of spiritual and eternal life, which is the life of faith and charity.
     Such, briefly, is the meaning of this, the Lord's sixth declaration about Himself recorded in the Gospel of John. And in view of what is meant by it, we may understand why the Lord followed this declaration with the teaching: "No man cometh unto the Father but by Me." No salvation is effected by looking directly to the Father, or by praying to Him to have mercy for the sake of His Son. No man can be brought into immediate conjunction with the supreme Divine which is called in the Word the Father. The union of the Divine and the Human in the Lord had for its end that it might be possible for men to be conjoined to the Father in the Lord, for this mediate conjunction through the Divine Human is the only one of which man is capable. Therefore it is indeed the truth that no one comes to the Divine except through the Lord, except through the Divine Human.

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Church News 1958

Church News       Various       1958

     PARIS, FRANCE

     On December 22, 1957, all of us were privileged to participate in a unique experience. On that day the William R. Kintners invited the Paris Circle and nearby New Church friends to celebrate Christmas at their chateau in Orleans. For this occasion we isolated Americans invited the Rev. Frank Rose to be our pastor, and to bring his family and stay over for Christmas Day.
     Orleans is one and a half hours from Paris, and it is quite a trip to make, but eight members of the Paris Circle could come: Claude Hussenet, Roger and Janine Hussenet, Pasqual Hussenet, Col. and Mrs. Eugene Juenechamp, and the parents of Claude and Roger. The Americans present were the Frank Roses, the Paul Kirbys, the Martin Beebes, the William R. Kintners and their families, most of whom spoke enough French to make possible an exchange of ideas.
     All arrived a little before noon, when we had a service in French with the sermon in French and English. The Holy Supper was administered. We had a piano at hand, and so were able to sing carols.
     After the service there was a marvelous caroling session, mostly in French, and toasts were drunk before the buffet luncheon prepared by the Americans. We were delighted at the praises of our French guests, for we had garnished as we never had before to please the discerning French taste in matters of cuisine.
     There were tours of the chateau after the buffet, and after dinner more toasts were proposed. Most touching was the beautiful speech by Colonel Jeunechamp, who mentioned the long friendship between our two countries. Truly it was a warm and loving occasion, one that we shall all long remember.
     We had all visited the Paris Circle in October, on the occasion of Mr. Rose's pastoral visit, and were amazed at bow well we could follow the service. On that occasion we were the guests of Mr. and Mrs. Elysee Hussenet and we had a charming social afterwards. Capt. and Mrs. Duane Hyatt were with us also on that occasion before their return to America.
     Previous to that the Kirbys and the Beebes had had the pleasure of attending the first New Church wedding in Paris in twenty-five years. On July 6, 1957, Roger Hussenet and his charming bride, Janine Berthou, were married in St. Cloud, the Rev. Frank Rose officiating. It was one of the hottest days on record for Paris, so we all cooled off in a nearby restaurant before a magnificent dinner later in the evening.
     It is a true courage and vitality that forges the spirit of this group in Paris, and we have all been delighted to make their acquaintance.
     JANE K. BEEBE

     DETROIT, MICHIGAN

     Since Christmas the Society has been busy indeed. Some dear friends have left our midst, others have come to take their place. We have had classes and dinners, visitors and celebrations; and pervading all these activities has been the talk, and the work and the thrill, of planning for our school-that enormously important use the achievement of which has providentially been made and now is abundantly clear to us. And so our uses continue to grow: the church continues to grow.
     For the Society, the loss of Mr. and Mrs. Dan McQueen and family was a real blow. As onetime head usher, president of the local chapter of the Sons calendar editor and grounds supervisor, Dan was one of our most energetic and dedicated workers.

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So was joy. She had served as local president of Theta Alpha, as hospitality hostess, and generally as a tireless worker for the Society. For the privilege of having enjoyed their company for a number of years the Society is most grateful, and wishes for joy and Dan all happiness and success. Happily we have gained as well as lost. In addition to returnees Mr. and Mrs. Al Schoenberger and family from Pittsburgh, Mr. and Mrs. Hubert Junge and their two children have moved here from Glenview. We are thrilled and delighted to have them.
     Proceeding famously is Mr. Reuter's recently initiated Saturday night discussion group. One evening a month, the pastor meets with those "making a first inquiry into the teachings of the New Church, and our members and friends are invited to question the validity of the church's teachings. Attendance at these discussions has averaged eight, but a figure of thirteen or fourteen has not been uncommon. Another innovation is a dancing class for our teenagers. Mrs. John Howard, Mr. and Mrs. Bruce Elder, and Mr. and Mrs. Duane Cook, all great sports themselves, have been the dedicated supervisors of these rip-roaring meetings.
     The Detroit Society now has a fairly complete book room. Bookcases have been erected at the rear of the main hall, and it is now possible to obtain individual works of the Writings as well as other church publications rapidly and inexpensively. The fact that 15 copies of Bishop Pendleton's book, Foundations of New Church Education, were sold within a very few weeks illustrates the efficacy and need for such a service.
     Swedenborg's birthday was celebrated this year jointly with the Church of the Holy City, the Detroit Society of the General Convention. There in the lovely new building, with 135 in attendance, 41 from our society, the banquet celebration was informative, delicious and entertaining. The Rev. William R. Woofenden, pastor, served as toastmaster; Mr. H. R. Guest was both amusing and interesting as he spoke on "Swedenborg's Mechanical and Scientific Genius"; our own Sanfrid Odhner delivered a splendid address on "Swedenborg in the History of Revelation"; and the program concluded with the showing of the film on the doctrines made by the Rev. Harold Cranch. Thirty-six of our children, in a celebration of their own at our church building, enjoyed a most interesting afternoon. Speeches were given by the older children, the younger ones recited the Rules of Life, and the very Youngest presented a charming little dance. Both adults and children derived evident delight from their celebrations of this important event.
     Doctrinal classes in April on the general subject of New Church education gave way to classes on conjugial love in May. These classes, and our missionary type evening services, are occasions for much intelligent interrogation and discussion, the informal coffee breaks which follow each being conducive to vigorous, high level discussion.
     During the latter part of February an exchange of pulpits between our pastor and the pastor of the Glenview Society brought the Rev. and Mrs. Elmo Acton to Detroit for the first time in too many years. They were certainly kept busy! On Friday evening Mr. Acton delivered a class on "Ideas"; at a Saturday night social he spoke briefly of the plans for the Midwest high school and discussed education in general; and on Sunday his brilliant sermon on "The Contagiousness of Evil" aroused many questions in the minds of the congregation-some of which were preserved and tossed at Mr. Reuter on his return. From a reliable source, Mrs. Reuter, comes the word that their visit to Glenview was a stimulating occasion for them, and we trust that Mrs. Acton's report was equally approving. We certainly loved having them.
     Easter in Detroit was bright and beautiful, and the many visitors who joined us for the festivities added to our enjoyment of the days. On Friday night there was an inspiring Holy Supper service. To the Sunday morning service our children brought a variety of gaily flowering plants which, with solemn ceremony and great delight, they presented to Mr. Reuter at the altar. This is always a lovely service, and seeing each little face creased with smiles, each little hand clutching a flower for the Lord, is one of Mr. Reuter's happiest experiences.

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At the evening introductory service Mr. Reuter preached on "The Divine Resurrection," and on that note one of the year's loveliest weekends closed.
     In the foreseeable future Detroit may have a school. Events in the immediate past fill us all with hope and optimism, but because of the magnitude of such an undertaking the Society is exercising a steady and deliberate caution. Haste can play no part in such a move: there is too much at stake. For the February Newchurchman Mr. Reuter wrote an account of the initial action taken on the school at the annual meeting. This is what he said: "The Annual Meeting held Saturday, January 25, 1958, will go down in history as one of the great and memorable occasions of this Society. In a sphere of solemn dedication, yet with clear-eyed realization of the magnitude of the undertaking, the Detroit Society unanimously voted to begin a local school this fall. No one believes that the addition of this central use of charity to our Society's program can be accomplished without sacrifice; but all at the meeting seemed to be uplifted by the challenge it presented, the vision of hope for a permanent and steady growth of the Society we all love. May the Lord's blessing be upon us as we labor in His name, and for the establishment of His kingdom on earth."
     BARBARA FORFAR

     TUCSON, ARIZONA

     The only lag in activity in the Tucson Circle for the past two years has been the lack of reports to NEW CHURCH LIFE. Otherwise the work has gone forward with boundless enthusiasm. Additional building has been done on the chapel; and since September, 1957, we have had a service every Sunday, followed by Sunday school classes. We have six teachers who take turns with the three classes-fourteen children. The four young people who are not included in these classes have their own discussion group.
     Spotlighted in our minds is the visit last July by Bishop and Mrs. de Charms. Our chapel [Frontispiece] was far enough completed at that time for the dedication to take place. The building purchased for remodeling as a church had been erected as a commercial building but was put up for sale before ever being used as such, and it was our good fortune to purchase it with the help of Mr. Lester Asplundh and Mr. Carl Asplundh. Plans for remodeling and expansion were drawn by architect Harold Cole of the Los Angeles Circle.
     While in Tucson, Bishop de Charms gave a talk to the children on the Tabernacle; a talk to the adults, also on the Tabernacle, at the Dan Wilson home; and a class at the Robert Carlson home. On Saturday evening, July 13th, a banquet was held at a local restaurant, with Dan Wilson as an excellent toastmaster. Robert Carlson gave a humorous resume of the growth of the Circle; James Barry's speech was a touching testimonial to what the church means to him and his family; Dr. Waddell spoke of the future of the church as it grows out of the past, citing the now dispersed group which had worshipped at the Convention chapel built by his grandfather in Tennessee; and the Rev. Harold Cranch expressed his gratification with the changes in and expansion of the original building, and reviewed the twelve years of the Circle's growth-as poignantly recorded on the colored slides he flashed before us, Bishop de Charms concluded the speeches in his own inimitable way, mentioning his surprise and pleasure in the chapel evolved, and calling to our attention our supreme good fortune in having a chapel.
     Since the Rev. Harold Cranch first visited Tucson a diversity of interesting events has occurred. The dedication of the chapel took place just twelve years and a few months after his first visit in 1946. At that time, ten persons were present: Mrs. Irma Waddell and her sons, John, Seid and Tom; John's wife, Lynn; Marion Gyllenhaal, Janet Lindrooth, and Mr. and Mrs. Robert Carlson and their daughter, Cheryl. Within six months came the Dan Wilsons, their sons, and Mrs. Glenn Smith; Dr. and Mrs. Ned Spicer and their children; Mr. and Mrs. Rembert Smith and their children; Mr. and Mrs. Guy Alden; Dr. and Mrs. E. P. Waddell and their children.

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In 1948, Marion Gyllenhaal married Walter Hartter, adding another household to the group. When Helena Junge married Cline Schweikart they set up housekeeping in Douglas, Arizona. Mrs. Dominic Berninger and son Carl moved to Tucson and Carl attended the University of Arizona. Accidental death took Mrs. Berninger from us. Bruce Wilson married Bertina Simpson in a service conducted by the Rev. Harold Cranch, and the newlyweds settled in Tucson. About that time, Seid Waddell brought his bride, Ila McLean, from Georgia. They soon moved to Phoenix, where Seid joined a prominent law firm. The Guy Aldens left us to return to Bryn Athyn. The Hubert Rydstroms and their children moved into Phoenix, and were eventually joined by the James Barry family.
     People who have spent some time here, though not permanent residents, were: Mrs. Helen Boggess, Mr. and Mrs. Carl Asplundh and some of their family; Karen Synnestvedt and Judy Cooper, who attended the University of Arizona; Mr. and Mrs. Jack Rose and Virginia Smith; Mrs. Al Umberger and daughter Gretchen; Mr. and Mrs. Theo Rothermel; Miss Ruby Evans; Mrs. Blair and Mrs. Ewald; William Leonard, Charles Burton and Joel Trimble; Mr. and Mrs. Edward Asplundh, and eventually their daughter Jacqueline. Carmond Odhner and Nancy Edgar were married in Tucson, but they lived in Phoenix, where Carmond graduated from Tempe College. The senior Jean Richters and Dick were here for a month in the fall of 1956, and they helped get under way the remodeling of our building. Malcolm Gyllenhaal spent two years at his home in Tucson while getting his degree at the University of Arizona. While here be taught the high school boys on Sundays and worked on the church building as often as he could spare the time. His confession of faith, made in the spring of 1957, was a matter of unusual interest to the younger set, it being the first such service that any of them had witnessed. Malcolm is at present serving in the armed forces and is stationed at Fort McPherson, Ga.
     Services during these twelve years were held mainly at the homes of the Dan Wilsons, Irma Waddell, Dr. and Mrs. E. P. Waddell and the Guy Aldens, and at the Y.M.C.A. chapel. At one time or another we were honored by visits from Bishop de Charms and the Rev. Messrs. Harold Cranch, Karl R. Alden, Raymond Cranch, Morley Rich, Louis King and Robert Junge.
     The first service held in the new building was on the Sunday before Christmas, 1955. At that time only the inside partitions had been removed. The interior was not even roughly finished, yet, with a few props, it had for us the feeling of a place of worship. In any event, it was "ours." The focal point that helped to give a church atmosphere was a triptych of the Nativity, done in stained glass technique on some durable and transparent material. This had been painted by the Rev. Harold Cranch for a Christmas service in Glendale the previous year. One of our artisans made a wooden frame for it, and it was hung over the temporary altar. Mr. Cranch may have intended only to lend the painting to us, but when the chapel was remodeled the same triptych seemed made to order for a previously cut window above the altar. So it came about that what was lent to us has probably become a permanent part of the finished chapel!
     The Circle has been the recipient of numerous gifts, too many to be listed here, but gifts for which it is most grateful. When Mrs. Ruth Headsten and Mrs. Jean Richter, Sr., of Glenview visited us one Sunday and attended service, Mrs. Headsten said that she would help us to start an organ fund. Back in Glenview, she gave a series of bridge parties for those ladies in Glenview who were interested, and as a result initiated our organ fund with a very nice check. Mrs. Headsten and others will be interested to know that, late in 1957, a used organ was purchased, and that the musicians among us approve it as having fine tonal qualities. What a difference having an organ makes in our services!
     Another gift is a beautiful bronze bell, finished in an antique green patina, to hang in the chapel's bell tower. How grateful we are for this heartwarming evidence of the interest of our friends back east!

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Since the chapel's exterior is designed in Southwestern Mission style architecture, the hanging of this bell helps to complete the picture. It is, in more ways than one, the crowning touch. The inscription on the bell reads:

     To the Tucson Circle
          from
     the Bryn Athyn Society
          1958

     No account of the Tucson Circle would be complete without mentioning the inspiring work of our visiting pastor, the Rev. Harold C. Cranch. He is a man of many gifts, not the least of which are foresight, understanding, and the ability to lead without in the least seeming to be leading, and we count as a bonus his artistic endowments. One of his twenty-four hour visits to Tucson accomplishes the following: Sunday school teachers meeting, young people's class, doctrinal class and sometimes a business meeting, children's Sunday school class and adult service. After this busy schedule he leaves for Phoenix, Arizona, where he has another service, doctrinal class and children's service.
     B. G. CARLSON AND V. P. GYLLENHAAL

     SWEDENBORG SOCIETY

     Swedenborg's Birthday Meeting

     The Society's celebration of Swedenborg's birthday, on January 29th, was attended by over one hundred and twenty members and friends. The chairman, the Rev. Clifford Harley, opened the meeting and remarked with pleasure and delight on the wonderful attendance, which included many friends from Societies all over the country. A special welcome was given to Mr. Swenne, an honorary member of the Swedenborg Society and a former honorary secretary of the Anglo-Swedish Society. Apologies for absence from Mr. H. Goyder Smith and Mr. F. G. Colley Pryke were read.
     The chairman reminded those present that they were all gathered together to celebrate the 270th anniversary of the birth of Swedenborg, the revelator of the doctrines of the New Church and servant of the Lord Jesus Christ. The great significance of this event has not yet been appreciated by the world, but it is bound to be in time.
     The chairman then introduced Dr. Margaret Jackson, an experienced lecturer in Nottingham University, saying that all present would thoroughly enjoy a talk on mathematics, perhaps for the first time in their lives.
     Dr. Jackson said that she did not intend to give a lesson in mathematics, but wished to show how mathematics influenced Swedenborg's work and philosophy. Like all other mathematicians, Swedenborg had a disciplined mind, and he realized the use mathematics could serve in the acquiring of understanding. Mathematics is both an art and a science; therefore it is possible for mathematics to be beautiful and to evoke esthetic appreciation. Dr. Jackson then pointed out the influence of mathematics on Swedenborg's mind and the outcome of this in two of his philosophical works, the Principia and Concerning the Infinite and the Final Cause of Creation. This writing would not have been possible without the study of mathematics. In unraveling the secrets of nature Swedenborg was undoubtedly guided by his knowledge of geometry. In Greek philosophy it was a recognized and acknowledged fact that geometry and mathematics were necessary to understand rationally the wonders of the universe. Dr. Jackson suggested, further, that the style of Arcana Coelestia was greatly influenced by the mathematical mind of Swedenborg; and she stated that Swedenborg himself said that man could not think analytically unless the Lord's wisdom inflowed from the spiritual world. The lecturer felt quite certain that Swedenborg's early training in mathematics definitely influenced his work after his illumination as well as before it, thus enabling him to think beyond space and time. All mathematicians are taught to think beyond space and time, and to refer to the infinite in far more than one dimension. In fact, through the ages mathematicians have used the ideas they have obtained through deductions about the infinite to try to visualize the Infinite.

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Dr. Jackson recalled that Newton possessed a philosophy similar to Swedenborg's; this is shown in the account of the conversation between Newton and the angels recorded by Swedenborg in Divine Love and Wisdom. She concluded by saying that in her opinion, for Swedenborg, mathematics was a branch of theology.
     After the president had thanked the lecturer for her talk be asked Mr. R. V. Stebbing-Allen to give his first group of piano solos. These were by the 17th century composers, William Byrd, J. C. de Chambonnieres, and Louis Couperin. The Rev. Clifford Harley then invited Mr. Norman Turner to give his address on "Swedenborg's Scientific Contemporaries."
     Mr. Turner commenced his lecture by saying that science today was like a great army, with more territory and wider fronts than ever before in its history; and scientists today see less and less of the whole, the more progress they make. The 18th century, though many great discoveries were made in it, was the age of the scientist-philosopher rather than the scientist; for the scientists acknowledged God and found, through their discoveries, something of God's glories. Man had always marvelled about the universe, and so did Swedenborg's contemporaries. It was also an age of intellectual freedom. Mr. Turner continued by stating that experience, geometry and reason constituted a description of scientific method: experience through observations, experiments and factual data; geometry reducing the date to some sort of order and suggesting possible relationships; and reason penetrating beyond mere relationships to fundamental causes. The lecturer then went on to quote three of Swedenborg's contemporaries who typify the three aspects of the scientific method, namely, Tycho Brahe, Kepler and Newton, and pointed out the differences in their theories of the solar system. Brahe came from Copenhagen and commenced studies in astronomy, and, finding previous theories inaccurate, sought to improve on them by means of new instruments. After securing the patronage of King Frederick II, he obtained a conservatory in northern Denmark. Kepler proceeded to apply geometry, as his assistant and eventual successor, and discovered that the orbits of the planets around the sun were ellipses, whereas before they were believed to be circles. Newton applied reason to the discoveries made and produced his hypothesis of a universal gravitational force. Mr. Turner quoted Newton as having said, "If I have seen a little further than others, it is because I have stood on the shoulders of giants." Newton was Swedenborg's senior by some forty-five years. The lecturer went on to speak of Swedenborg's studies with Halley and Flamsteed, and his work on longitude. Mr. Turner concluded by saying that Swedenborg's studies of the sciences, in the transitional state of 18th century thought, formed a basis for his exalted use in presenting the truths of the Second Advent.
     Mr. Stebbing-Allen then played his second group of pieces, consisting of works by Chopin. These had been chosen in memory of Miss Constance Gerrard.
     The chairman, in his closing remarks, thanked the two speakers for their outstanding talks; commented on the particularly delightful evening; and invited everyone to applaud the speakers, the pianist, and all others who had helped to make the evening a success. It is hoped that both the addresses will be printed in New Church periodicals.
     FREDA G. GRIFFITH
MINISTERIAL CHANGES 1958

MINISTERIAL CHANGES              1958

     After thirty years of service, the Rev. Hugo Lj. Odhner has resigned as assistant pastor of the Bryn Athyn Church. The Rev. Kenneth O. Stroh, assistant to the pastor, has been chosen as an assistant pastor.
     The Rev. Frederick L. Schnarr has resigned as pastor of Sharon Church, Chicago, to accept a call to the pastorates of the Washington, D. C., and Baltimore, Maryland, Societies.

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GENERAL CHURCH CORPORATIONS 1958

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1958




     Announcements
     The 1958 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Saturday afternoon, June 14, at 3:30 p.m., D.S.T. Notices have been mailed.
     STEPHEN PITCAIRN,
          Secretary.
SCANDINAVIAN ASSEMBLY 1958

SCANDINAVIAN ASSEMBLY       GEORGE DE CHARMS       1958

     The Second Scandinavian Assembly of the General Church of the New Jerusalem will be held in Stockholm, Sweden, from Friday, July 25th, through Sunday, July 27th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
BRITISH ASSEMBLY 1958

BRITISH ASSEMBLY       GEORGE DE CHARMS       1958

     The Forty-third British Assembly of the General Church of the New Jerusalem will be held in London, England, on Saturday, Sunday and Monday, August 2nd to 4th, 1958, the Rt. Rev. Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend. Those wishing accommodation should apply to Miss E. Elphick, 10 Avenue Studios, Sydney Close, London, S.W. 3. Phone: KENsington 2314.
     GEORGE DE CHARMS,
          Bishop.
PEACE RIVER DISTRICT ASSEMBLY 1958

PEACE RIVER DISTRICT ASSEMBLY       GEORGE DE CHARMS       1958

     The Seventh Peace River Block District Assembly of the General Church of the New Jerusalem will be held in Gorande Prairie, Alberta, Canada, on Sunday, August 3rd, 1958, the Rev. Karl R. Alden presiding by appointment to represent the Bishop.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
VISITORS TO BRYN ATHYN 1958

VISITORS TO BRYN ATHYN              1958

     A committee exists to secure accommodations for those members of the church who wish to visit Bryn Athyn. Those wishing accommodations are asked to communicate with Mrs. Winfred A. Smith, Bryn Athyn, Penna. In addition to the hospitality offered in Bryn Athyn homes, there are several new motels nearby to accommodate those preferring such an arrangement.

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SONS OF THE ACADEMY ANNUAL MEETINGS 1958

SONS OF THE ACADEMY ANNUAL MEETINGS              1958

     As announced earlier, the 1958 annual meetings of the Sons of the Academy, commemorating the 50th anniversary of that body, will be held in Bryn Athyn during the weekend of June 13-15. As these meetings coincide with the Academy's commencement Exercises, the annual meeting of Theta Alpha, and the Bryn Athyn Society's celebration of New Church Day, a combined program is here offered for the convenience of guests.

          Place               Event                         Sponsors

Thursday
8:00 P.M.     Field House          President's Reception          The Academy

Friday
10:00 a.m.     Field House      Commencement Exercises          The Academy
1:30 p.m.      Casa Conti           Luncheon (All invited)          Women's Guild
5:30 p.m. Club House           Buffet Supper (Men)          Sons
6:30 p.m. Mrs. H. L. Odhner     Supper (Visiting ladies and      Ladies Committee
                         their hostesses)
8:00 P.M. Benade Hall          Address by Academy Representative:
                         Mr. Robert H. Johns (Men)      Sons
9:30 p.m. Open Houses          (Men)                         Sons

Saturday
9:30 a.m.      Benade Hall      Business Meeting (Men,)      Sons
10:30 a.m.     De Charms Hall      Business Meeting (Ladies)      Theta Alpha
12:30 p.m.     Casa Conti           Luncheon (Men)                Sons
1:00 P.M.      Club House           Luncheon (Ladies)           Theta Alpha
3:30 p.m.      Benade Hall      Annual Corporation           The General
                                   Meetings                     Church
7:00 p.m.      Field House      New Church Day Banquet.
                                   Toastmaster: Dr.                Bryn Athyn
                                   William Whitehead           Society
Evening      Open Houses      (All invited)                Sons

Sunday
11:00 a.m.     Cathedral           Divine Worship
Afternoon     Cathedral          Children's New
                              Church Day Service

     Guests attending the Sons Meetings will register on Thursday afternoon in Benade Hall between 3:00 p.m. and 5:00 p.m. There will also be a registration booth at the Field House, before and after the Commencement Exercises on Friday, June 13th.

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ALTAR OF BAAL AND THE ALTAR OF JEHOVAH 1958

ALTAR OF BAAL AND THE ALTAR OF JEHOVAH       Rev. MARTIN PRYKE       1958


NEW CHURCH LIFE

VOL. LXXVIII
JULY, 1958
No. 7
     "Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said Jehovah He is God; Jehovah He is God." (I Kings 18:38, 39)

     After the death of Solomon, the third king of Israel, the kingdom, which had already shown signs of breaking apart, split into two: Judah, under Solomon's son Rehoboam; Israel, under Solomon's old enemy, Jeroboam. Judah, in the south, retained Jerusalem as its capital, while the northern kingdom of Israel established Samaria as its chief city. The Israelites achieved their highest prosperity and renown in the time of Solomon: from that time on there was only deterioration and decay-both moral and material. The division of the kingdom weakened their ability to withstand their enemies; and captivities followed which annihilated Israel and brought Judah to servitude, poverty and eventual dispersal throughout the civilized world.
     The degradation of Israel is pictured in the story of King Ahab who, with his evil wife, Jezebel, came to the throne in Samaria about sixty years after the division of the kingdom. As to the character of his reign we are left in no doubt: "And Ahab the son of Omri did evil in the sight of the Lord above all that were before him" (I Kings 16: 30). Ahab and Jezebel were imbued with the loves of self and the world-tyrannical and lustful; but above all, they were idolaters and led the people to idolatry. Of Ahab it is said that he "went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him" (I Kings 16: 31-33).

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     It was believed in those times that there were many gods. Nations were distinguished according to the particular god they worshiped, each thinking their own to be the greatest of all; and each land was believed to have its own proper god, who protected it and was peculiar to those who dwelt there. With this as the general belief, it was not easy to lead the Israelites to accept a belief in one God. That is why it had to be reiterated constantly that "Jehovah is above all gods," and that He is "God of gods." Recall how, after their miraculous flight from Egypt, the destruction of Pharaoh's hosts in the Red Sea, the guidance by a pillar of fire and of cloud, the feeding with the manna, they turned to the worship of a golden calf-simply because Moses delayed forty days on the mountain top. Yet, in order that a representative of a church might be preserved, it was imperative that at least a remnant of them be kept in the worship of the one God.
     The life of Ahab and Jezebel was but one of many apostasies. It was an old story to see the Israelites worshiping the gods of their pagan neighbors; yet at this time the crisis was, perhaps, more severe than ever before. Ahab and his blatant idolatry stood on one side, while Elijah and his simple worship of Jehovah, the one God, stood on the other. The result was a terrible state of conflict in Israel, which was suffering also at this time from a fearful drought of three years duration that came as a Divine punishment for the sins of the people. Ahab and Elijah met in this circumstance, and their opposition was immediately manifest.
     Ahab said to Elijah, "Art thou he that troubleth Israel?" Elijah replied: "I have not troubled Israel, but thou, and thy father's house, in that ye have forsaken the commandments of the Lord, and thou has followed Baalim." Here is the clear conflict. The evil man, troubled by a stirring conscience, blames the truths of the Word for his suffering, feeling that unreasonable demands are made of him, or that a pettifogging narrowmindedness is all that stands between him and his desires. Addressing the teaching of the Word, represented by Elijah, he asks, "Art thou he that troubleth Israel?" But Revelation plainly shows that the suffering does not come from the truth, or from order, but rather from evil and falsity which have set themselves against order. It comes because we have "forsaken the commandments of the Lord" and have "followed Baalim."
     The time has come when a judgment must be made, when a man must make his choice between Jehovah and Baal. It was so for the Israelites. Elijah saw that the conflict could be allowed to go on no longer. Therefore he called the people together and challenged them: "How long halt ye between two opinions?

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If the Lord be God, follow Him; but if Baal, then follow him." But for such a decision to be made, for such a judgment to be effected, there must be a means of testing. There must be a criterion. For the Israelites, and for us, there must be a test by fire.
     "Fire," in its true sense, corresponds to the Divine love, and derivatively to man's love of the Lord. This is, perhaps, one of the easiest of the correspondences of the Word for us to recognize and also to understand. For correspondence means that there is a relationship of uses-that the one does on the spiritual plane what the other does on the natural plane. This is very clearly so in the case of fire and love. In its useful aspect, fire warms and enlivens the body, while love warms and kindles the spirit of man. The fire of the natural sun provides warmth for the natural world: this is its very life, and if it were to be withheld for one moment the natural world would perish. Similarly, the spiritual sun, which is the first proceeding from the Lord, provides pure love for the spiritual world, which means also for the spirit of man on earth. This love is the life of the spirit and of the spiritual world, and without it they could not live or exist.
     Thus we may see the very real correspondence between the two-a relationship of corresponding uses. This was well known to the ancients, who adopted modes of everyday speech accordingly; modes which have been handed down to the present day. Thus we may pray that heavenly fire may kindle our hearts, well knowing that we mean that the love of the Lord may inspire us. We say that we are warmed by another's affection, and we speak of someone being cold to us when they show a lack of affection. We use these modes of speech, not simply because they have been handed down to us, but also because we instinctively perceive how appropriate they are and feel the true correspondence which exists.
     The perpetual fire associated with the pagan worship of the Greeks and the Romans was a perversion of the ancient idea that the love of God is everlasting; and similar forms were established among the Jews when they were enjoined to preserve the fire of the altar of burnt offerings, even when they were on the march.
     The same correspondence appears in the New Testament, where John the Baptist declares: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Spirit and with fire" (Matthew 3: 11). The baptism of the Lord-"He that cometh after me"-here signifies regeneration, which is by means of both the Divine truth and the Divine good of love-"with the Holy Spirit and with fire." Baptism by fire is the descent of the Divine love into man, to build within him a new will; it is this that will kindle his heart anew, that will warm him with the heat of the sun of heaven.

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     Thus we can see how it was that, in the Old Testament and in ancient times, there were frequent references to fire coming down from heaven, as in the story of our text and in other similar incidents. Such a descent of fire represented the descent of the Lord's love to man. It was looked for and sought. It was a sign of Divine blessing, and it was regarded as the supreme testimony. For is not the descent of the Divine love into the heart of man the supreme testimony to the presence of a loving God, as well as to the ability of man to make himself worthy to receive His love?
     Nevertheless, there are occasions when the love of God is seen as a consuming fire," as when it fell upon the wickedness of Sodom and destroyed that evil city (Genesis 19: 24, 25; cf. Leviticus 10: 1-6). This appearance, however, is an appearance to the wicked and to those who are of hell; it is not the reality. Divine love is entirely opposed to their evil loves of self and the world, and to them the Divine fire is destructive; but to the good, and to heaven, it is enlivening, warming and stirring, for it builds up and inspires the love of man and is the very life of heaven itself.
     We can understand, then, how it was that Elijah chose the test of fire when he saw that there could no longer be a halting between two opinions, and that a final testimony must be given and a final decision made. He instructed that the four hundred and fifty prophets of Baal should slay a bullock and place it upon an altar, and that he, the one prophet of Jehovah, should do the same, adding: "Call ye on the name of your gods, and I will call on the name of Jehovah: and the God that answereth by fire, let him be God." To this the people all agreed. It was a fair and acceptable test. Who should bring fire from heaven-Baal, or Jehovah?
     We may well ask ourselves the same question. From whom does heavenly blessedness flow; from whom does life descend; by whom may we be turned from evil to good; by whom may our cold hearts be kindled to a new love-by God, or man? Shall it be by the one God of heaven and earth? Or shall it be by the ingenuity and intelligence of mortal creatures? Is science our god? Is knowledge our goal? Is worldly well being and comfort the source of our life and joy? However much we may argue from negative and materialistic principles; however much we cry out to Baal "from morning even until noon"; however much we may leap upon the altar, or cut ourselves with knives; however much we may protest that reason demands such a belief, that no man of the modern world can believe in a supernatural God, but only in the gods of human contriving in the realms of science and philosophy-no fire descends from Baal upon the altar of his prophets, and no spiritual good comes of materialistic faiths.

313


We may well be mocked: "Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked." Our cry to Baal is of no avail. Our pursuit of eternal happiness through the paths of worldly wisdom and success can bring no fire from heaven.
     But the one prophet of Jehovah prayed to his God with simple and moving words; and fire descended out of heaven, and the wood and the sacrifice, even the stones and the dust, were burned up! It is the one God alone who can send fire into our hearts, who can give us new life, who can grant us eternal blessedness. We need look nowhere else. Instead we may acknowledge and wonder with the Israelites, and cry: "Jehovah, He is God: Jehovah, He is God!"

     Fire did not fall, then, at the call of the prophets of Baal, but it did at the call of Elijah. The difference did not lie only between the gods upon whom they called, between Baal and Jehovah; it was also in the men who called and in the altars that were built. The perverted altars of the prophets of Baal, made as they were in honor of a non-existent god of the sensual imagination, could never receive fire from heaven. They will always remain cold, unstirred, unenlivened. Such is the life of those who trust in sensual things, and who are in the loves of self and the world.
     An altar represents man's internal worship; for it was the central symbol of worship, not only with the Jews, but also from ancient times. The internal worship of man is the worship of his spirit, which is his life of regeneration. Unregenerated worship is represented by the altars of Baal, but the regenerate worship of the true man of the church is represented by the altar erected by Elijah. Taking twelve stones, he made his altar, placed wood upon it, cut the bullock into pieces, placed it upon the wood; and then, over it all, he poured twelve barrels of water. The stones and the water signify the basic and living truths which must be the guide and inspiration to the worship of a regenerate man. The wood and the bullock represent the goods which must motivate those truths in a life of use-the reformed will which looks to love to the Lord and toward the neighbor instead of to self and the world.
     It is only when we have built such an altar in our hearts-have used the stones and the water which are the truths of the Word, and the wood and the bullock which are the love of those truths for the sake of uses-that the fire from heaven can come down to give us that new life which is "baptism by fire." The fire of Jehovah can descend only upon the altar of Elijah, upon those who have prepared themselves to receive it. When it does so descend, the old life is completely removed, and a new life takes its place.

314


"Then the fire of the Lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, Jehovah, He is God. Jehovah, He is God." Amen.

     LESSONS: I Kings 18: 16-40. Matthew 3: 1-17. AR 468, AE 504: 9.
     MUSIC: Liturgy, pages 457, 448, 467.
     PRAYERS: Liturgy, nos. 74, 118.
DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     3. The Law of Influx by which Miracles Take Place

     By "influx" is meant the transmission of life, together with its activity, from the infinite God who is life itself to the universe of His creation. God is the only substance, the only Being, the only reality. All things in the universe derive their being, their existence, from God. The Divine life proceeding or going forth from God created them, or brought them into being. Everything exists, not only because God created it in the beginning, but because He is constantly creating it, holding it in being and existence from moment to moment. If God should cease to create, if the Divine life should cease to go forth even for an instant, all things would be dissipated. The Divine life is like a flame from which light radiates; if the flame goes out, the light ceases to exist.
     That all things of nature are being created and preserved in existence perpetually becomes evident at once if we consider this: What appears to us as solid matter, as stone and metal, or wood and fabric, is really nothing but atomic energy. Each atom of which it is composed is a vibrant center of activity that is the source of unimagined power. Yet this energy is held bound, locked into the confines of the atom, where it takes on the appearance of something dead and inert out of which all the objects of the world are made. No one had any idea that such energy existed until man learned how to split the atom and release its pent-up energy. What mighty power has kept this energy safely locked up through the countless ages of the past? What would happen to the world if that restraining force were relaxed even for the fraction of an instant? Scientists have been afraid that releasing the energy in a few atoms might cause a chain reaction that would destroy the whole world (see AC 5116).

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We assume that the power which holds atomic energy within bounds is the will of God to create; and unless we postulate such a power we have no way of understanding how atoms came into being in the first place, or how they are prevented from blowing up and are therefore kept in existence continually.
     Now, in the production of anything there are three essential elements; namely, end, cause and effect. The end is always a love that gives purpose and intent. In man, love perceived as an interest, a desire, a longing, produces the will to think and to act. This is the conatus or the endeavor from which come all human energy and power. The Divine love is the source of all activity, the power back of atomic energy, the origin of all motion in the entire universe. The essence of this Divine love is the longing to love others outside of itself, to become conjoined with them by mutual love, and to make them happy from itself. Because of this, the end, the inmost purpose of the Divine love, is that there may be a heaven from the human race; that is, an ever-increasing number of human beings capable of receiving the Divine love, of enjoying its blessings, of loving God in return, and this in greater fullness and perfection to eternity. The cause of anything is the way, the truth, the wisdom by which alone the end of love may be achieved. To love belongs all power, and yet love can produce nothing without wisdom. Love is the soul, but wisdom is the mind by which the conatus or endeavor is determined, directed, or focussed upon the accomplishment of the desired goal. A man may long for something, but before he can bring it into being he must picture in his mind not only the finished object but all things necessary to produce it. He must consider how to acquire these needed things. He must learn how to put them together in the order and relationship that will constitute the harmonious one that his love pictures as its goal. This gathering, learning, and ordering constitutes a series of steps or stages by which the love, as it were, advances or goes forth toward the achievement of its purpose.
     The same is true, in an infinite degree, of the Divine love, which must go forth or proceed to the creation of a heaven from the human race by means of the Divine wisdom, and this in successive steps or stages. These steps of the Divine proceeding are pictured in the Writings as successive atmospheres around the spiritual sun, tempering its heat and its light, and focussing its activity to the creation of everything needful for the accomplishment of the Divine purpose. These atmospheres are really the truth, the wisdom of God, the Divine mind, in which all things needful to His purpose are foreseen and by which the power of His love is determined, focussed toward the production of each distinct and separate thing.

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Everything that is thus foreseen by the Lord in His wisdom is a use in potency. Everything that the Lord foresees as a use He creates or brings into actual existence; and what He has created He preserves in existence as long as it continues to perform the use. Nothing can possibly come into existence that has not first been foreseen, and thus that has not existed in potency in the spiritual world, that is, the Divine proceeding. This is why the spiritual world is said to be the world of causes, and also a kingdom of uses, for there all possible uses are present in potency.
     Since, therefore, the end is the love and the cause is the wisdom, the effect is the use itself in organic form, a form that corresponds to the use, that represents the use, and that makes the use actual. Whatever a man loves he pictures first in his mind, and learns how to accomplish it; but his love is not satisfied until this ideal has become a reality. The love takes on actual form and finds its satisfaction only in the effect; that is, in a concrete or material thing, an invention, a work of art, or perhaps a skill in some accomplishment. So also the Divine love creates a whole world of nature, which is therefore called a world of effects. These effects are not only produced but they are perpetually maintained by the Divine love through the Divine wisdom, which is the same as saying, through the spiritual world, the world of directed and focussed spiritual forces. Not only the objects of nature but the forces of nature are thus produced and maintained; for nature has no life or power of its own, and no endeavor to motion that is not imparted to it from the spiritual world. Thus we read: "The things that are in nature are nothing but effects; their causes are in the spiritual world, and the causes of these causes, which are ends, are in the interior heaven [and inmostly in the Lord]. Nor can the effect subsist unless the cause is constantly in it, because the effect ceases when the cause ceases. Regarded in itself, the effect is nothing else than the cause, but so clothed outwardly as to enable the cause to act as a cause in a lower sphere" (AC 5711); that is to say, the forces of nature are nothing but the invisible forces of the spiritual world, moving material things and thus acting as a cause in that lower sphere we call the natural world. From this it follows inevitably that nothing can happen in the world of nature that is not under the immediate control and government of the Lord, conceived in His love and brought forth in His wisdom.
     Such is the law of influx. By it all the wonders of nature are produced. They are performed according to a fixed and eternal order, because the love or the will of God is directed toward a single and unalterable purpose, namely, the formation of a heaven from the human race. Because this purpose is immutable, the laws of creation are immutable. The activity of the Lord's love and wisdom produces in nature the fixed and constant operations which we call the laws of physics, of chemistry, and of biology.

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The basic elements of which the world is composed are maintained in the necessary proportion, and they are created to interact and combine to produce all the substances essential to human life. These interactions can be learned, they can be accurately foretold, and their constancy can be depended on; and in consequence they can be intelligently used to promote man's welfare. When men have been confronted by mysterious wonders for which they could not account on the basis of the known laws of nature, having no knowledge of influx or of a spiritual world, they have been wont to ascribe them to some supernatural agency, or else to suppose that they are purely imaginary; but those who have believed in these things as "manifest miracles" have been able to conceive of them only as the arbitrary acts of a capricious God, who, being omnipotent, was not bound by any law.
     The truth is, however, that the Divine Creator has pursued a constant and undeviating course toward the achievement of His eternal purpose; yet the progress toward that goal has been by distinct steps and stages, each with its own characteristics. The formation of the suns and planets had to precede by millions of years the creation of living organisms. These organisms had to be built up from simple algae to highly complex forms of birds and animals before human beings could be created. The same law of influx produced different effects in each succeeding geological era. At one time there must have been tremendous eruptions and cataclysmic disturbances, such as do not now occur, to explain the formation of the great mountain ranges-the Himalayas, the Alps, the Andes, the Rockies, etc. There is evidence of immense changes in the oceans which at one time covered vast areas of what is now land, changes by which were formed the continents and islands as we now know them. The northern ice cap, now confined to a relatively small region around the pole, at one time extended far south, and has left its signature on the rocks of Europe and America. We know that giant reptiles and other strange creatures, long since extinct, once lived; and they must have performed some important use that is no longer needed. All these things were in ordered preparation of those conditions essential to human life. The purpose of God was ever-constant, but the law of influx produced only those effects that were needed at the time.
     The same applies to the operation of the law of influx upon the minds of men. While constant in its purpose, it has always been adapted to the specific needs of each stage in the development of the human race. In most ancient times men were in the innocence of scientific ignorance; but because they were unresisting and willing to be led, like infants and little children, the Lord could teach them and direct their life by appearing to them in angelic form.

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He could inspire them with a love of Divine and heavenly things and in the light of that love He could cause them to perceive His presence in the whole world, in everything that happened. Nature herself was the means whereby the Lord revealed to them His love and wisdom; but as men turned from the contemplation of spiritual things to the pleasures of the body and the ambitions of the world, they became more and more blind to the presence of God; they became enamored of their own wisdom, relied upon their own intelligence, and ignored the Divine Providence. As we read in Genesis, they "became as gods, knowing good and evil." Nature became more and more opaque, mysterious and incomprehensible to them because they no longer saw in it the face of the Lord. In order to make Himself known, the Lord had to establish a new mode of approach, which He did by means of a written Word. This Word was established on the basis of the oral traditions, the perceptive stories of the Most Ancient Church, passed on from father to son, and at last committed to writing. To these were added new stories, by which the forgotten truth concerning the Lord and His presence, and His government of the world, could be set forth in a simple form that man could grasp even in his fallen state. And the perceptions kindled by these sacred stories could give rise to the science of correspondences, and by this to rituals and forms of worship that would bring influx from heaven and spiritual enlightenment. It may readily be understood that these changes did not involve any violation of the law of influx, but only a needed modification of it to meet a radical change of state, a change in the way men looked upon nature and interpreted its meaning.
     As the Ancient Church declined, the stories of the Word became increasingly opaque. The true meaning was lost, the worship of God degenerated into polytheism and idolatry, and the science of correspondences gave way to superstition and magical practices. As a result, influx from heaven into the minds of men was more and more inhibited, and men came under the dominating influence of the hells. Then again it was necessary for the Lord to establish a new approach to men, a more external, obvious, and compelling approach, that some connection between heaven and earth might be preserved. This, because somewhere in the world there must always be at least the outward form of a true religion, for angels and spirits are present with men according to the ideas men hold in their minds with affection. Where these ideas represent what is true and good, angels can be present to inspire love to the Lord and charity; but where these ideas are corrupt, representing falsities and evils, evil spirits inflow to inspire doubts, the denial of God, hatred, revenge and cruelty. This is why the Lord raised up the representative of a church with the Israelitish and Jewish people, leading them by manifest miracles, by promises of worldly glory and by punishments, to enact a Divine pageant throughout their national history (see AC 7290).

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This life story of a nation, as recounted in the Old Testament, was prophetic of the Lord's life and glorification, and of the spiritual life of every man, as the Lord would have it. This inner meaning was understood by the angels, and brought their presence and influence with those who were enacting the pageant. This temporary provision for manifest miracles required no violation of the law of influx. The Divine intent and purpose remained the same, but the mode of achieving that purpose was adapted to the state and the need that existed at the time. This adaptation is no more unbelievable than are those to which we have already referred, which took place at different stages in the preparation of the earth to receive and sustain human inhabitants. It is true that many of the miracles recorded in the Word are incomprehensible to us on the basis of our present knowledge; but the Writings do make clear how some of these miracles were performed, and offer the opportunity to discover the secret of others, as men advance in the understanding both of the Heavenly Doctrine and the findings of modern science.
LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     5. Thy Will Be Done

     "Thy will be done, as in heaven, so upon the earth." It might seem that this petition is self-explanatory. Everyone who believes that there is a heaven knows that the will of the Father is done there, and it takes little imagination to think that it would be a good thing if His will were done on earth as well. But to reduce this third petition in the Lord's Prayer to such a pious thought only is to make it trivial. If it is to be understood truly, we must first have a certain knowledge of how the angels do carry out the Divine will. Then, that knowledge having been well grasped, the problem arises as to how to bring about a like order on earth. The one viewpoint and the other differ as do the active and the passive.
     If there ever was a prayer that calls pointedly and explicitly for action, it is this part of the Lord's Prayer: Let Thy will be done upon the earth. Clearly it is the business of the one who prays to see to it that the petition is fulfilled; for it is he who lives on earth, and he alone can decide whether or not he will obey the Divine will during his sojourn here.

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He cannot fulfill the prayer for others, for the many: those others are, of course, in the same situation as himself, and they, too, must decide for themselves. Thus the growth of the heavenly kingdom in the world will never come about by force of external circumstance. The action of one will never establish the kingdom with another. It will spread in no other way than by individual reception, through man to man.
     This is indicated by the very wording of the petition-"as in heaven, so upon the earth." For this mode of speech signifies a descent, from heaven to the earth. Clearly, such a descent can take place only through the mind of man, thus individually. In his own mind there must be something of heaven-an idea, a concept of heaven, even a measure of affection for the things of heaven-before there can be a descent to the earth of his mind. Heaven does not come down to earth outside of man, or apart from him. There is, in fact, no channel of influx outside of the organic which alone is created to exist in two worlds at the same time, namely, the spiritual world and the natural. Apart from the Word, which also exists in both worlds at the same time, and which operates through man, the human mind is the only link between heaven and earth. Furthermore, if the prayer is to become living at all, it is obvious that the will of the Lord in heaven can mean that will only in so far as it is known to the man. What he does not know or comprehend can have no inspiration for him, and cannot guide him in his mode of action on earth. Hence it is clear that no other heaven is meant than the heaven of his own mind, the heaven of his own conception, when he is taught to pray: "Thy will be done, as in heaven, so upon the earth." That heaven is the heaven of his own conscience.
     Not that man himself builds this heaven of his mind! Let us beware lest it be so. That heaven must be built by the Word; even as the Lord's universal heaven, consisting of countless angels in whom heaven is individually, is so built. The Word as known by man, then, gives him the vision of heaven and the conscience of heaven. Small, imperfect and feeble is the heaven of his mind if he has learned little from the Word, powerful and effulgent if he has learned much. Yet, whatever the nature of that heaven, it is of no consequence to him, unless it comes down to his earth-to his everyday thoughts and habitual actions.
     The Lord taught this lesson when He washed the disciples' feet. Peter, being served in his turn by his Master, objected, saying "Thou shalt never wash my feet"; but being told that it was essential that it should be done-"If I wash thee not, thou hast no part with Me"-he ardently swung over to the opposite sentiment, beseeching, "Lord, not my feet only, but also my hands and my head."

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Then it was that the Lord gave to him and to all the world this important doctrine: "He that is washed needeth not save to wash his feet, but is clean every whit." By this is meant that man is not cleansed from his evils, that is, is not regenerated, save in the degree that his external man, signified by the feet, is purified. His internal man must indeed be brought into a state of regeneration before this can be done, for there must be a heaven to descend to the earth; but that internal regeneration is in no way appropriated to him until his "earth" has been brought into order. It is essential to note that Peter, although his hands and his head were clean, had no part with the Lord. The reason is that the preliminary regeneration of the internal man is purely a matter of building up man's conscience. For as the doctrine has it: "The internal man is purified by knowing, understanding and thinking the truths of the Word" (AE 475: 7); and again: "'He that is washed' signifies he who has been purified, that is, regenerated as to the spiritual, which is the good of love and the truth of doctrine, which must first be received in the memory and the understanding, that is, must be known and acknowledged. 'Needeth not save to wash his feet' signifies that the natural or external man must then be purified or regenerated, which is done by means of a life according to the precepts of love and faith, that is, according to the goods and truths of doctrine from the Word; which, when it is done, causes the man himself to be purified or regenerated . . . wherefore it is said that man is then 'every whit clean' " (AE 666: 2). That conscience is what is implied in these statements may appear from what is taught elsewhere about it, as for instance in the following: "The characteristic of the spiritual church is that man is born again by means of doctrinal things of faith, after the implantation of which a conscience is insinuated into him, lest he should act against the truth and good of faith" (AC 76S); "Conscience is formed by the Lord in man's intellectual part" (AC 875e); "That which a man has heard, acknowledged and believed makes the conscience in him" (AC 1077); wherefore "the conscience is a better one in proportion as its truths approach more closely to the genuine truths of faith" (AC 2053; cf. AC 986, 863, 918, 1043, 1044).
     Now, then, the building up of conscience in the internal man, and this by means of truths of doctrine from the Word, constitutes the regeneration of that internal man; and, let it be repeated, man can have no idea of heaven apart from what has been so built up. There he has his vision of his eternal goal; there is his concept of the true pattern of life; there resides the strength of his conviction, from which he is fortified in temptation; there is the Lord's kingdom in its beginning with him. All this, however, is but a potentiality-but a prophecy.

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The fulfillment depends entirely on whether or not the external man will be formed after the pattern of that internal; for only the obedience of the external man "causes the man himself to be purified or regenerated" (AE 666: 2). That is why the Lord told Peter that unless He should wash his feet, Peter would have no part with him.
     We can now see how the first three petitions in the Lord's Prayer form a connected series. First there is a looking to the Lord, the source of all enlightenment, and the hallowing of the truths He teaches and the uses to which He points-the things that tell of His name. Second there is a study of the Word-the open Word, the law book of the kingdom-in order that this His kingdom may be established "above the expanse" in the internal man. And then, third, there is the descent of the kingdom, of heaven, to the earth.
     In this, as noted previously, we see a parallel for the first three days of creation. To begin with, there is the appearing of light; afterwards follows the separation of the knowledges of good and truth that belong to heaven from those that pertain to the world-of the waters above the expanse from those beneath; and then there is a state of repentance, signified by the first vegetation from the earth.
     This turns our minds to the mode by which the kingdom of heaven descends to the earth-the mode by which the regenerated internal man effects regeneration in the external man, and thus in the whole man. That mode is repentance. Influx is according to reception, and it is therefore impossible for the things of the internal man, the things of conscience, to put their imprint upon our everyday thoughts and habitual actions unless these thoughts and actions be changed so as to agree with what is heavenly. That is why the Baptist could have no other gospel than this: "Repent ye, for the kingdom of heaven is at hand" (Matthew 3: 2). Perhaps John did not know that this kingdom was not to come merely by an external following of Him who was mightier than he, whose shoes he was not worthy to bear," but the Lord Himself was to teach that the kingdom "cometh not with observation" (Luke 17: 20). It comes from within, from the internal mind where it is first raised up, and from there it descends.
     From this it is clear that the petition, "Thy will be done, as in heaven, so upon the earth," is essentially a prayer for help in repentance. It is a prayer for light and strength to do the works of repentance, so that the external man, the "earth" of the mind, may also do the will of the Father who is in heaven.
     The emphasis in repentance, as far as man is concerned is on the external of the mind. Two things, however, need to be understood in this connection.

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First, the external mind includes everything that comes clearly to our awareness-not only what we do and say but also what we feel and think. It is true that feeling, or affection, does not come to our immediate consciousness except as we think of it. But we can certainly do this, and thus detect the affection; for we can always know what it is that causes a feeling of delight, or undelight, and this reveals our affection. Second, we must know that more is to be cleansed within us than that which comes to our consciousness, more than the external man. For the very origin of all evil affections and vain thoughts, and hence of all selfish acts and foolish words, must also be removed. That origin, however, is beyond our reach. We cannot look down into our ruling love, as we can from conscience look down into our external man. Our ruling love, with its own interior affections and imaginings, is known to the Lord alone, who, being above, is able to look down into it. Therefore this ruling love, together with its subordinate loves, can be moved away only by Him. But it is most essential to know that He does not do it, cannot do it, unless we pray in very act that His will may be done on earth as in heaven.
     The ruling love, like conscience, is said to be in the internal man. But there should be no confusion of these two, for the one internal man is in the will and the other is in the understanding. The will, as we know, is corrupt by nature, and cannot be saved, for it loves only self and the world. But the understanding, being separated so that it can operate and see and conclude independently of the will, is salvable. It is there alone that conscience can be implanted and an interior heaven thus formed. But meanwhile the external, conscious mind is influenced by the ruling love in the internal of the will; as it is simultaneously and in constant competition influenced by the ruling love, the conscience, in the understanding. But if there is to be unity in the man, one will or the other must obviously be put to silence. This also is done through man's life in the world. Either conscience is exterminated, or the will of the native proprium is made quiescent.
     The second law of the Divine Providence refers to the latter being done. At the same time it gives the precise law by which the third petition of the Lord's Prayer is granted. "It is a law of the Divine Providence that man should, as of himself, remove evils as sins in the external man; and thus, and not otherwise, the Lord can remove evils in the internal man [of the will], and then at the same time in the external" (DP 100). It is said, "and then at the same time in the external," for the external is only apparently cleansed by man's persistence in the work of repentance. It is not actually made pure except by the removal of the impurities that inflow from within. Nevertheless, the truth stands that it is man's part to receive heaven as of himself, to do the Lord's will on earth as it is done in heaven.

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It is for him, as it were, to invite the cleansing influx.
     But how is the Lord's will done in heaven? We know from the Old and New Testaments that the angels perpetually praise the Lord; and we know from the Writings that this praise consists essentially in a life of use to the glory of His name. That use springs from the application of the truths and goods of the Word, as understood by the angels, to acts and words of charity, and all this as of themselves. This is performing uses from wise judgment, from a true and loving understanding of the Word. And we pray for nothing but the enlightenment and the strength to do likewise when we say, "Thy will be done, as in heaven, so upon the earth."
     This petition is perhaps the best loved portion of the Lord's Prayer. At any rate, the abbreviated form of it, "Thy will be done," is probably the most repeated part. This may be said in merely passive, unreflecting, indifferent submission, thus as an expression of empty piety. It may also voice a prayer for strength and courage and hope in moments of difficulty and stress. If so, consolation and trust are given, and in their strength the man then goes forward. This, too, is a form of repentance; for if his affections and anxious thoughts in times of stress do not arise from a wilful purpose of evil, they yet originate in a lack of trust in the Divine Providence.
     The point to be emphasized, therefore, is that this prayer, "Thy will be done," must ever be spoken with a clear and definite purpose of going forward! The Lord in Gethsemane set the supreme example. From His Mary-human He was in deepest distress, and He fought to derive life and power from His Divine. This is expressed by His words: "Nevertheless, not as I will, but as Thou wilt." And a little later He said: "0 My Father, if this cup may not pass away from Me, except I drink it, Thy will be done."
     If man would learn to pray in like manner, then the Lord of heaven and earth would stoop down to wash his feet, and then his external would be as his internal. This, in our day, is the New Jerusalem coming down from God out of heaven.
ACADEMY BOOK ROOM 1958

ACADEMY BOOK ROOM              1958

     In the latter part of May, the Academy Book Room distributed its new 1958 catalogue of publications. If you did not receive a copy, or could use an additional copy, please write to the Academy Book Room, Bryn Athyn, Pa., and a catalogue will be sent promptly.

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STATUS OF THE WRITINGS 1958

STATUS OF THE WRITINGS       G. A. DE C. DE MOUBRAY       1958

     In my former article on this subject [NEW CHURCH LIFE, March, 1958, pp. 115-121] the argument was based on two contentions: 1) that in addition to expositions of the internal sense of the Scriptures, the Writings contain categories of truth which were not derived from a study of the internal sense of the Scriptures; and 2) that the Second Advent did not consist only of the revelation of the Lord in the internal sense of the Scriptures, but also of Divine truth through the Word. Now, as the work Brief Exposition was described by Swedenborg as forming part of the Second Advent, and its subject-matter was not the internal sense of the Scriptures-being described in the Table of Contents as concerned chiefly with "Disagreements between the Dogmas of the Present-day Church and those of the New Church"-it was argued that its subject-matter was Divine truth revealed through the Writings as part of the Word.
     The further argument, that the Writings, as part of the Word, must contain an internal sense-which need not, however, be symbolical-was treated very shortly. In this article we propose to argue from that end. Consideration of the correspondence between the thought in man's internal and in his external will be the starting point.
     The internal of every man who has begun to regenerate is already a member of a society in heaven, and so is in like thought and perception as the other members of his society; and indeed has interior ideas in correspondence with his natural ideas implanted in him by angels. We are told that all are in the world of spirits up to adult age, because they are in a state fluctuating between good and evil; but that then they are normally, though not irrevocably, oriented toward either good or evil, their soul (anima) being either in heaven or in hell (AC 10,400: 3, 4; SD 5163, 5167). In another number it is said: "While a man lives in the body he is always as to his soul in some society of spirits in the other life (nos. 1277, 2379); the man who is evil is in a society of infernal spirits; and the man who is good is in a society of angels. Thus everyone is in a society of such spirits as he is in agreement with, either as to good and truth, or as to evil and falsity; and into This same society the man comes when he dies (no. 687)" (AC 3255: 2).
     This theme is repeated and developed in many places (see DLW 252, DP 296: 6).

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It is from this consociation with angels, indeed, that the regenerated, or partly regenerated, man has enlightenment. "Because Divine truth proceeding from the Lord is the light of heaven, it is also Divine wisdom. It is this that enlightens both the minds and the eyes of the angels; and it also enlightens the minds but not the eyes of men, and enables them to understand truth, and also to perceive good, when they read the Word from the Lord. . . . For a man is then in consort with the angels, and inwardly in a perception like the spiritual perception of the angels; and that spiritual perception which is enjoyed by a man-angel flows into the natural perception proper to him in the world, and enlightens it" (AE 1067: 3).
     It is obvious that the relation between man's spiritual perception and his natural perception must be one of correspondence. But a point which is easily missed is that this correspondence can be of two very different types-symbolic and non-symbolic. An example of the former occurs in the following, where the subject is the internal sense of Genesis 31: 17: "Such is the correspondence of all these things ["sons," "women," "camels"], and such is angelic thought; and, wonderful to say, such is the thought of the internal spiritual man while living in the body, although the external man is entirely unaware of it" (AC 4104: 2). In such a case, the man is said to have correspondence in himself (AC 3464). But there is correspondence also between the interior intellectual ideas of man and his natural ideas (AC 10,400: 3). That symbolism is not involved in this relationship seems clear from the following. "The ideas of thought of the angels . . . are spiritual. But the quality of their spiritual ideas can with difficulty be comprehended by man except by means of interior thought and reflection upon the first beginnings of his thoughts. That these are devoid of words is known from the fact that they are of such a nature that a man can in a moment comprehend more things than he is able to express by speech within a considerable time. These ideas belong to his spirit. But the ideas of thought which man comprehends and which fall into words are natural. . . whereas the former . . . are called spiritual . . . . Into these ideas man comes after death when he becomes a spirit . . . . There is a correspondence between the two classes of ideas, and by means of the correspondence the spiritual ideas are turned into natural ones when he is speaking" (AC 10,604: 2). We must take it that the type of correspondence here referred to is far closer than that between his natural thought and that of his spiritual internal when he is a member of a heavenly society.
     What is of particular interest to us is the difference between his natural thought and his spiritual internal, in other words, the difference between human and angelic thought.

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     The first quality to strike one about thought on higher degrees is its incomparable richness of texture and content. "There are more things contained within a single idea of [the thought of spirits of the first heaven] than in a thousand of the ideas they had possessed in this world" (AC 322). "Every word contains an idea of great extension" (AC 1639). "Angelic spirits [of the second heaven] distinctly comprehend more in one idea of speech or thought than spirits by several thousand; and so it is with angels [of the third heaven] in comparison with angelic spirits" (AC 1642; cf. AC 2541). "Angels are able to give utterance in a few words to every least thing in an entire volume, and to give to every word meanings that elevate the mind to interior wisdom" (HH 269). The speech of the angels of the third heaven "simultaneously comprehends innumerable things; so that such things that can be expressed by the speech of angels of the second heaven in half an hour can be expressed in a moment; and, also, very many things that cannot be expressed in the speech of the second heaven" (SD 4670).
     The next major distinction is given in De Verbo. "The ideas of men's thoughts . . . inseparably cohere with space, time, and what is personal and material; hence such thoughts or ideas of thought are very limited and thus gross. . . . But the thoughts of the angels of the middle heaven are all without space, time, or what is personal and material, and so they are unlimited and unbounded" (no. 8). Spiritual ideas are apart from space (DLW 306).
     A third distinction is given thus: "The speech of angels [of the third heaven] is not of things represented by any ideas like those of spirits and angelic spirits; but it is a speech of ends and of derivative uses, which are the primaries and the essentials of things" (AC 1645). This is developed in the following passage. "These distinctions may be understood in some measure by this consideration, that the thoughts of the angels of the highest heaven are thoughts of ends, the thoughts of the angels of the middle . . . heaven are thoughts of causes, and the thoughts of the angels of the lowest . . . heaven are thoughts of effects" (DLW 202).* "It is to be observed," the passage continues, "that it is one thing to think from ends, and another to think of ends: also that it is one thing to think from causes and another thing to think of causes. . . . The angels of the lower heavens think of causes and of ends, but the angels of the higher heavens from causes and from ends."
     * Italics in quotations throughout this article are added by the author.
     The distinction between spiritual and natural ideas is even more transcendent than the above would indicate. "I have often been admitted among the spiritual angels, and I then spoke with them spiritually, and what I then spoke I retained in my memory; but when I returned into my natural state, in which every man is in this world, I then wished to bring it forth from my former memory and describe it, but was not able.

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It was impossible. There were no words, or even ideas of thought, by which I could describe it; they were spiritual ideas of thought and spiritual terms, so remote from natural ideas of thought and natural terms that they did not approximate in the least" (Verbo 4). More in the same vein follows in the next two paragraphs.
     But following immediately on this there comes something apparently in flagrant contradiction. After saying, "I heard things unutterable and inexpressible, as we read happened with Paul," Swedenborg continues: "It was afterwards given me to understand that, although I could not utter or describe them by any spiritual or celestial expression, nevertheless, they could be described in words of natural language, even to rational apprehension. And it was told me that there are not any Divine arcana which may not be perceived and expressed even naturally, although more generally and imperfectly; and that they who perceive these things in their rational understanding in a natural manner from the affection of truth, afterwards, when they become spirits, are able to perceive and speak them in a spiritual manner, and when they become angels in a celestial manner-but not so with others" (Verbo 6). It is, then, in elucidation of the above that he sets out to describe the difference between the thoughts, speech and writing of men and angels.
     What are we to make of this apparently flagrant contradiction? Our thoughts are taken straight to the following. "The internal man is of itself in the internal sense of the Word because it is a heaven in the least form, and consequently when it is open it is with the angels in heaven, and is therefore also in like perception with them. This can also be seen from the fact that the interior intellectual ideas of man are not such as are his natural ideas, to which, nevertheless, they correspond. But of the nature of these ideas man is not aware as long as he lives in the body; but he comes into them spontaneously when he comes into the other life, because they are implanted in him, and by means of them he is forthwith in fellowship with the angels" (AC 10,400: 3, 4). The similarities are obvious and so are the conclusions to be drawn. The spiritual ideas which Swedenborg, found utterly to transcend the range of natural thought and speech could be expressed in natural ideas and speech corresponding to them, this, however, having nothing to do with the symbolism which we tend to associate at once with the word, correspondence. It is thus that these spiritual thoughts can be expressed naturally, and that we find that we possess their spiritual counterparts when we eventually arrive in heaven.

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     What is the range of thoughts and ideas subject to this phenomenon? We have already seen from Arcana Coelestia 3464: 1, 2, that man has a correspondence in himself when his thought is concerning doctrinal things that are from the Word. According to Arcana 2953, it is chiefly, and therefore not exclusively, those ideas of thought with man that are from the Word which are objects of spiritual thought with angels. So, even without stressing the main argument in my former article-that there can be no differentiation of the contents of the Writings into different categories of truth-it is clear that while Swedenborg was writing, all his natural thought, as he expressed it on paper, had its spiritual counterpart in his spiritual internal in heaven of transcendent, unutterable and inexpressible spiritual thought. While he was unfolding the internal sense of the Old and New Testaments, his natural thought was in symbolic relation to the text of the Word; but when his thought was concerned with doctrine, the relation between his natural and his spiritual thought was non-symbolic. In other words, while Swedenborg was writing, the internal sense of what he was writing was coming into being in heaven. Whether we like it or not, the Writings have an internal sense.
     But now we come to a crucial question. I have argued that Swedenborg had a correspondence in himself while he was writing his theological works. But I have also argued that we have a correspondence in ourselves while we study the Writings. And it is arguable that we have a correspondence in ourselves while we write theological articles. What, then, is the difference between Swedenborg's and our own mental processes? It will be necessary to distinguish two aspects of the problem: the difference while ascertaining the truth, and the difference while giving expression to it.

     1. The Difference while Ascertaining the Truth. Swedenborg's process of learning must have been limited by many of the factors by which ours is limited. Our conscious thinking and feeling while we live on earth are in the natural mind. This continues to be so even when our spiritual or celestial degree has been opened. We learn (DLW 256) that the enlightenment of our natural mind does not then increase by discrete but by continuous degrees. "As it increases, so that mind is enlightened from within by the light of the two higher degrees" (DLW 256). It follows that "the natural mind can be raised up to the light of heaven in which the angels are, and perceive naturally what the angels perceive spiritually . . . but still the natural mind of man cannot be raised into the angelic light itself" (DLW 257). It follows also that then "human wisdom . . . can by no means be raised into angelic wisdom, but only into some image of it"' (ibid.).

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     In Swedenborg's case this general situation was modified in two ways. According to Invitation 52, it was granted to him to be in both spiritual and natural light. It is difficult to estimate just how much is involved in this statement. De Verbo 4 has already been quoted; this may now be considered. "The manifestation of the Lord, and admission into the spiritual world, surpass all miracles. This has not been granted to anyone since the creation, as it has been to me. The men of the golden age indeed conversed with angels, but it was not granted to them to be in any other than natural light; to me, however, it is granted to be at the same time both in spiritual and in natural light. By this means it has been granted me to see the wonderful things of heaven, to be among angels as one of them, and at the same time to imbibe truths in light, and thus to perceive and teach them; consequently to be led by the Lord" (Inv. 52). It is clear that at times Swedenborg's mind was able to be fully active on precisely the same spiritual or celestial level as the angels with whom he was associating, and from whom, it would appear, he was learning. But was he able to bring those truths down, still in spiritual light, to his natural consciousness while he was writing? From De Verbo 4 and 6 the answer would seem to be, No. But the words here, "and thus to perceive and teach them," would seem to indicate the opposite that he was still enjoying spiritual light while teaching.
     In Swedenborg's case the situation would seem to have been modified in yet another way, in that he received enlightenment-in a degree in which no other man has received it-telling him with unerring certainty which of his perceptions of truth were unreliable, and which came to him as it were as dictates from the Lord. In my former article I referred to Apocalypse Explained 1183 in this connection. It must have been in that sense that he said that he had taken nothing except from the mouth of the Lord alone (see Verbo 29).

     2. The Difference while Giving Expression to the Truth. There is no reason why what is said in Divine Love and Wisdom 256 concerning enlightenment should not also apply while any one of us is writing a theological article. This would agree with the following. "In the world he is in an earthly body, and in it his spiritual mind thinks naturally, for his spiritual thought, which he has equally with an angel, then descends into natural ideas corresponding to spiritual ones, and is thus perceived in them" (LJ 18); "[man knows his evils and falsities] in the external man, but not in the internal; the reason is that the ideas of thought in the internal man are spiritual, and spiritual ideas cannot be comprehended in the natural, for they are intellectual ideas which have no such objects as are in the material world: nevertheless these spiritual ideas, which are proper to the internal man, flow into the natural ideas which are proper to the external man, and produce and make them, which is done by means of correspondences" (AC 10,237: 3).

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     There are some surprising statements in these passages. It would seem that the thought processes which originate our conscious ideas take place, not on a mental level open to our everyday consciousness, but above it. That is not to say that the correspondence between the two levels is perfect. The spiritual thought which we have in common with angels must be comparatively unerring. If that is really so, the fallibility of our conscious thought is proof that the correspondence between the two levels of thought is indeed far from perfect.
     The vital question before us is whether Swedenborg suffered from the same limitations in the expression of his thought; or, on the other hand, whether there was not only perfect correspondence between his internal and his external thought, but also perfect correspondence between the Divine truth and his internal thought while he was writing-so much so that what he wrote was not his, but the Lord's.
     The answer must turn on whether the Writings are the Word of God or merely the record by Swedenborg of truth miraculously, or supramiraculously, revealed to him. In my earlier article I brought forward three bits of evidence in support of the theory that he was the subject of special influx, not only while learning but also while writing (SD 446, 2270, Carl Gj?rwell's testimony). He was reported as having said to Gj?rwell: "When I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration, for otherwise it would be my own; but now I know for certain that what I write is the living truth of God." But there is other evidence to the same effect.
     In Sketch of an Ecclesiastical History of the New Church, no. 3, is written: "The books are to be enumerated which were written, from the beginning to the present day, a Domino per me." This fragment is reproduced in Coronis (Swedenborg Society edition, 1931), p. 143, with these Latin words translated, "from the Lord by me." The translator was the Rev. James F. Buss, known to have been opposed to the General Church attitude toward the Writings. One cannot help feeling that his doctrinal position affected the manner of the translation. Tafel, on the other hand, has translated thus, "by the Lord through me" (Documents, vol. 2, p. 756). The American Library Edition of the Posthumous Works has merely repeated Tafel's translation. But the Rev. J. F. Potts in the Swedenborg Concordance (vol. 6, p. 157), translating directly from the Latin, agrees with Tafel.
     Not satisfied with judging on mere weight of evidence-and although I am no Latin scholar-I have carried out, in Divine Providence, a fairly extensive examination of Swedenborg's use of the prepositions ab, per, ex and de. As a result of this examination I have no doubt whatever as to the following generalizations.

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Per cannot possibly refer to the agent; it refers always to the instrumental cause. Ab, in relation to persons, always refers to the agent. It can, it is true, refer to the source; but whereas ex refers to the source purely as a source, ab refers to it at the same time as agent or producer. The translation as by Tafel and Potts is therefore amply confirmed.
     This conclusion has an important bearing on the heading to True Christian Religion 779, which Buss invoked in support of his translation of a Domino per me. 1 have no quarrel with William C. Dick's translation (Swedenborg Society, 1950): "This Second Coming of the Lord is effected by means of a man, to whom He has manifested Himself in person, and whom He has filled with His Spirit to teach the Doctrines of the New Church through the Word from Him." The Latin of the second part of this reads: "quem implevit suo spiritu, ad docendum Novae Ecclesiae Doctrinas per Verbum ab Ipso." The effect of the ab is that the Lord was acting not only as the source but also as the real agent behind Swedenborg's teaching. That this is so is clear from Swedenborg's contrasting use of ex, as in the following passage. "Nunc quia Verbum est ex Solo Domino et de Solo Domino, sequiter, quod cum homo docetur ex Verbo, doceatur ex Domino, est enim Verbum Divinum" (DP 173: 2). [Now since the Word is from the Lord alone, and concerning the Lord alone, it follows that when man is taught from the Word he is taught from the Lord, since the Word is the Divine.] Furthermore, the phrase, "whom He has filled with His Spirit," confirms Gj?rwell's account of Swedenborg having said, "while I am in the act of writing 1 enjoy a perfect inspiration." And yet again, following up the line of my former article, it would seem "the Word" in True Christian Religion 779 must include the Writings; for the teaching done through the Writings was not limited in either a wide or a narrow sense to exposition of the internal sense of the Scriptures.
     The conclusion seems inescapable that the Writings-those works Swedenborg would have enumerated if he had been able to carry out his intentions-are the Word of God, so that there was a perfect series of correspondences, mostly non-symbolic, between Divine truth itself and the thoughts which Swedenborg expressed on paper; ideas in each higher degree flowing into, and so producing and making, ideas on the next lower plane, to use the phraseology of Arcana 10,237: 3.
     It is obvious that Swedenborg's inspired works were clothed in thought forms and in words developed by himself in the course of his scientific, philosophical and spiritual experiences, research and meditation, from the conceptions and terms current in his day.

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We can trace some development of terms, and even hesitation in the choice of terms, in the inspired writings. It is also obvious that he was using his reason throughout, during the learning and maturing of truth and during the expression thereof. But if we take a general view of the theory of influx, as developed chiefly in the Arcana, there is no reason why influx from the Lord through the heavens into Swedenborg's interior understanding, and through that into his exterior understanding-with its memories, established thought-forms and terminology-should not have clothed itself adequately in the words that we read.
     Further conclusions may be drawn, which to many may seem speculative. Though there is infinity within the Writings, only that shadow of it would have been implanted in Swedenborg's internal (AC 10,400: 4; DP 172: 2), and thus remained his possession after death, which corresponded with his knowledge and the good of his life. A result would be that there is more in the Writings than is attainable even now by Swedenborg himself; in other words, we can imagine that he can still learn from the works which he himself wrote.
SPIRITUAL LOVE OF COUNTRY 1958

SPIRITUAL LOVE OF COUNTRY       Rev. W. CAIRNS HENDERSON       1958

     In the Lord's Divine Providence, the organized New Church, small though it is, has been so spread among the nations that it has at least a bridgehead on every continent. In many countries there are already little cities of the New Jerusalem, striving to enter into the acknowledgment of the Lord as King; and the church is destined to grow into a world dispensation embracing every race, color and nation. What, then, do the Writings teach about love of country? For it is upon their teaching about this, as about everything else, that the New Church is to be founded.
     Although they were given to establish a worldwide church, the Writings do not substitute an amorphous love of the entire human race for patriotism, or a vague internationalism for a proper national spirit. They teach plainly that love of one's own country, native or adopted, is a duty of religion, an integral part of the life of charity, and an indispensable preparation for love of the Lord's heavenly kingdom. But if the doctrine is to be understood rightly, it must be noted that the love which the Writings teach is not love of any particular country, but a spiritual love of country; and it should be noted also that in their pages our country does not stand alone, but is presented as one of the degrees of the neighbor who is to be loved. In the individual mind, the church is above country.

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In one way, the human race as a whole is the neighbor in a wider sense than one's native land; in another, it comes after the country itself. And these relations and distinctions are important, for a man cannot be in the proper love of one degree of the neighbor only; he cannot love his own country truly and be without love for the human race of which that country is a part, or for the other nations of the earth which are its neighbors.
     As the Writings define it, love of country is not an emotion aroused by a flag, a coastline, or some threat to the national security, though these things have their place. It is a spiritual love which, from good will, tries to find out and then to promote the use of one's country-the particular use which distinguishes it from all others and by which it contributes to the welfare of the entire human race-a love which seeks to benefit the country according to its necessities by studying and contributing intelligently to its sustenance, its civil life, and its spiritual life. It is, in fact, a love of the common good; and as a spiritual love it is discriminating. The teaching 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 goods, calls for that clearsighted, unemotional, wise discrimination which is the mark of true charity.
     A true patriot is not called upon to uphold 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. He is bound by his pledge to support a form of government he has freely accepted or chosen, but he is not required to sustain every action of the government in power at any given time; and if a form of government is enforced by armed power, or becomes a tyranny, true patriotism may lead, as it has in the past, to armed rebellion. But love of country is also selective in degree. If it cannot find spiritual good in the country it looks for what 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; even as the Lord 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 present with them. Love of country is therefore patient, rationally insistent, and constant.
     It is in this way that New Church men and women are to be true patriots. And we are instructed further that while we cannot truly love our own country without loving others as well, our own country is to be loved in a higher degree; that it is not so much a duty to love other countries, because one country does not will another's good; and that to love another country more, therefore, by doing more to promote its ends, works against the good of the country in which one dwells.

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     These are realistic teachings, and in them is the direct answer of the New Church to those who, while enjoying the privileges of citizenship in their own country, do more to promote the ends of another country. The teaching, of course, works in two ways. If we should not love another country more than our own, neither should we expect the nationals of other lands to love our country more than their own! But the real import of the teaching is positive. It is a duty to benefit one's own country, which is done by promoting its use, we are told, because one thus promotes the good of all, just as a man makes his most effective contribution to the community by concentrating on the performance of his own use, rather than spreading himself thinly into the uses of other men, so the patriot contributes best to the community of the nations by promoting first the use of his own country. And here we may see why patriotism is taught in those Writings which express the Lord's infinite love for all mankind-because true patriotism, spiritual love of country, is the means of loving and doing good to the human race as a whole.
     And the point is, that we do not love our country truly if we seek and desire its good alone; we do not love it as we should until we love the uses it performs not only to its own nationals but also to other nations, and this from love of those nations as actual or potential forms of use. No man can really love his own use, and not love and appreciate the uses done by other men; no man can prize certain qualities in his own work, and not value them when he sees them in the work of others; and no more can countries. Spiritual love of country goes hand in hand with a spiritual love for other nations; for it comes from the Lord, whose love is not limited, but goes forth to all mankind.
     This is the love of country the Writings teach, a love we must try to understand and to teach to our children and young people as a new thing. Expansion and application of the principles given will take time, study and reflection. Yet these must be given! For out of the Writings the New Church is to develop this love throughout the world as a common spiritual love that is characteristic of New Church men and women everywhere, and that its members in different lands will apply each to their own country and its changing conditions. As we acquire this love from the Lord we shall learn, more and more, to love our own country as it should be loved. And we shall learn at the same time to love other countries truly and to appreciate their differences; not feeling that they must become like us, but desiring that each shall develop its own distinctive genius and make its unique contribution to the Lord's kingdom of uses on earth.

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MEMORIAL ADDRESS for Miss Clara Hobart Hanlin 1958

MEMORIAL ADDRESS for Miss Clara Hobart Hanlin       Rev. WILLIAM WHITEHEAD       1958

      (Delivered in the Bryn Athyn Cathedral, April 12, 1958.)

     It is strange that men, though faced each springtime with the resurrection of life, should often believe that the death of the body means the end of all use and life. It is also strange that they can be persuaded that the sensual facts of the life of the body and of nature are the only plane of truth to be seen and heard by man's spirit.
     Yet in this universe the never-ending processes of decay and dissolution are ever linked with the bringing forth of life. The things of time and space proceed through their allotted cycles of glacial cold and winter before the dawn of living spring and fruitful summer may arrive. Indeed, everything in the world of nature and in the empires of man's culture descends from life to death and ascends through death to life in the ever moving rhythm of the spiral of being. This is demonstrably true of the uses of nature, and of the uses of the earthly life of man; but it is not so readily seen concerning the life of the spirit-the life of the will and understanding of man.
     For the truth is that, without revelation, man cannot discover the ultimate source of all life. He cannot see through sensual knowledge alone that the wisdom and love that pulsate through all the universe are the Divine wisdom and the Divine love of God. Nor can he know how man is to live after death, and many like things that belong to the life of the soul. But a truly rational man can surely see that the only promise of satisfaction as to a future life lies in the desire for enlightenment; and that this enlightenment must come from a life that is higher than his own.
It is indeed a hard saying that "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." But there can be no true redemption for man unless life passes through the ultimate surrender of self-love and earth-love, even through the appearances of death.
     If there is the active reaching out after the life of the spirit-so that the will and understanding are opened to the heat and light of the Divine love and wisdom-then indeed a new life will appear-an eternal life of peace and joy.
It is true that our feeble perceptions of the truth do not make the dawn of a new life.

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It is not our day that is beginning. It is the Lord's day that is beginning. The Lord had come again into His world. The truths of His Word again may appear in a new morning light to all men and women who will learn them and live them. We are to open our eyes ever more and more fully to this light and be steadfast to it, with all that little strength that Providence will preserve for us. And, in so doing, whatever may befall us on that short and dusty road called life, we shall find the hope of eternal happiness. For in the love of finding truth, and sharing it with our neighbors in use, there is happiness the happiness of heaven.
     Indeed, we are taught in the Writings that when this truth has been so vivified in the daily life of the church, the truth of peace arises; even as the morning dew is drawn like incense to the rising sun. And the truth which had so received life, itself arises and comes into clear view; even as the herbs of the field in their beauty and fragrance and usefulness. Thus is born, the Arcana teaches (no. 8456), the "genuine truth of faith." "For no truth of doctrine or of the Word becomes truth with man until it has received life from the Divine, and it receives life by the instilling of the truth which proceeds from the Lord, which is called the truth of peace." [Italics added.]
     Thus in this truth of peace there is confidence in the Lord, that He governs all things, and provides all, and that He leads to a good end. When we are in this faith we need fear nothing concerning the life after death. We will have no solicitude about things to come to render us unquiet. For, in the language of the Psalmist, it is the Lord "who putteth our soul among the living" (Psalm 66:9). Or, in the words of the Arcana, those alone are "living" who are in faith in the Lord (no. 290).
     Today, admittedly, we are living in a strange interlude in the history of religion-in a world of fear and anxiety, and of great cares for the morrow. Yet a new resurrection of man's soul may now come to pass; and is offered to all men and women, in whatsoever state. For there comes once again the voice of one who spake as never man spake:
     "Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
     "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live" (John 5: 24, 25).
     In the faith of this Divine promise lived and died our friend and colleague, Clara Hobart Hanlin. She has now gone away to perform those spiritual uses for which, in the Divine wisdom, she was prepared.

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     Born in Middleport, Ohio, on April 17, 1877, her life was virtually contemporary with the life of the Academy movement; and also with that of the Middleport Society. Leaving this life on the evening of April 10, she was but seven days from her 81st birthday.
     Her father, Dr. William Arthur Hanlin (d. June 5, 1916; see NEW CHURCH LIFE, 1917, p. 173), had accepted the authority of the Writings with all the single-minded zeal characteristic of the first Academy generation. Supported by the Grants, Hobarts, Shermans, Bradburys, and other New Church families, he was virtually the standard-bearer of the Academy's cause in the Pomeroy-Middleport Society.
     To his daughter Clara, more than a father, he was guide, philosopher and friend. She often quoted his sayings. She loved and revered him. And, indeed, during her last hours on this earth, she appeared to feel that he was near her; although he had passed into another world over forty years ago.
     At the age of fifteen, she was sent, at considerable sacrifice, to the Academy's Girls School, in Philadelphia. She graduated therefrom in 1895, receiving the gold medal then granted instead of a diploma. At her own request, she resided at this time with Miss Alice Grant, and so laid the foundations of a life-long mutual esteem and friendship. She decided that she, too, wanted to be a teacher in a school of the General Church.
     From 1899 to 1902, she taught in the church school in Glenview, Ill. But duties at home intervened. In 1906, she wrote to Bishop William Frederic Pendleton a characteristic letter, modestly acknowledging that she was not properly prepared for teaching, but expressing the hope that, in some way, some time, she "might begin teaching again" in a New Church school. But that opportunity did not come until 1922, when she was enabled to teach for a year in the Pittsburgh Society.
     In 1923, she was called at last to the schools in Bryn Athyn; and for two years (1923-1925) she divided her time between the Girls Seminary and the fifth and sixth grades of the Elementary School. Then she gave all of her time to the Girls Seminary, as an Instructor in English.
     For the next 21 years she performed various uses in the Academy schools. When, in 1929, failing health compelled Miss Alice Grant's retirement as the Dean of College Women, her old friend and admirer, Clara Hanlin, reluctantly accepted that post.
     The records certainly involve the indications of Providence. For, in the following year, on May 16, 1930, Alice Grant passed from this world; and Miss Hanlin took up the use to which she had never dreamed she would be called.
     Yet when, seventeen years later (September 1, 1946), she herself retired, she had earned the intellectual respect and sincere affection of all of her colleagues. And when, almost at once afterwards, in the strange ways of Providence, a serious accident kept her a constant invalid, she has ever been active in our thoughts as an example of what a real New Church teacher can be.

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     In the Academy College she taught especially Modern European History and Sociology. Besides wide reading, travel and a remarkably retentive memory, she was ever alert to the happenings of the contemporary world. Her judgments on men and movements were shrewd, well-balanced, and spiced with the grace of charitable humor.
     She had become, in her own right, like her father, a guide, philosopher and friend. Many of the sons and daughters of the Academy, in this and other lands, will always remember her staunch loyalty to the church, and, most of all, her calm serenity of faith that what was right would surely prevail. For she carried about her the simple dignity of a woman who had discovered what truth and integrity really are. She had standards, and, much more-she stood by them!
     As a counsellor of young people, she was firm without rigidity; her judgments were those of a friend-plain- spoken, but without malice or conceit, ever intended to help and to encourage.
     Above all else, she sought nothing for herself but the satisfaction of teaching and serving others. And this from her girlhood to the eve of her eighty-first birthday.
     If the story of Clara Hanlin's life could be written in one simple sentence, it would be that her humility and integrity were the means of great service to the Lord's New Church and to the neighbor.
     For the steps of a good woman are ordered by the Lord. And if there is any one thing that history reveals more than all else, it is that in the power and charm of all good women, the future of mankind will always rest. Amen.
TRUST IN THE DIVINE 1958

TRUST IN THE DIVINE              1958

     "Those who trust in the Divine, notwithstanding they have care for the morrow, still have it not, because they do not think of the morrow with solicitude, still less with anxiety. Unruffled is their spirit, whether they obtain the objects of their desire or not; and they do not grieve over the loss of them, being content with their lot. . . . They know that for those who trust in the Divine all things advance toward a happy state to eternity, and that whatever befalls them in time is still conducive thereto" (Arcana Coelestia 8478: 3).

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OLIVET CHURCH OF THE NEW JERUSALEM 1958

OLIVET CHURCH OF THE NEW JERUSALEM       VERA CRAIGIE       1958

     LAYING OF THE CORNERSTONE, MAY 4, 1958

     [Hebrew] (I'Rosh Pinah)

     These words are carved on the cornerstone of our new building, which was formally laid on Sunday afternoon, May 4, 1958. The inscription, taken from the 118th Psalm, means "The Head of the Corner."
     The day was a pleasant and inspiring one throughout. The service in the morning was fittingly planned around the subject, our pastor preaching a graphic sermon on the text, "The stone which the builders rejected is become the head of the corner. This is the Lord's doing; it is marvellous in our eyes" (Psalm 118: 22, 23). Mr. Pryke showed clearly that the cornerstone is the Divine Human, the acknowledgment of which is the true foundation of the church; that the concept of a Divinely-Human God in the person of the Lord Jesus Christ is what has been rejected by the Christian churches as by the Jews; and that the laying of the cornerstone of a new temple signifies the beginning of spiritual life when the foundations of regeneration are established, and should remind us that the New Church can be built within us only on the foundation of the Lord's making. The talk to the children and the Sunday school classes were on the same theme; so we were thoroughly prepared for the ceremony in the afternoon, which commenced at 3:30, with 186 persons, including children, present.

     THE SERVICE

     The officiating priest, the Rev. Martin Pryke, appeared on the platform as the congregation sang "0 Zion, rise in glory." The Word was opened at the close of this hymn and the priest then recited: "The stone which the builders rejected is become the head of the corner. This is the Lord's doing; it is marvellous in our eyes." Then followed the Lessons: Revelation 21: 10-21 and selections from Arcana Coelestia 1298, 6426, 8941, Apocalypse Revealed 914: 5, Arcana Coelestia 9494, and Apocalypse Explained 417: 12. A specially selected choir, under the leadership of Mrs. Joseph Pritchett and accompanied by Mrs. Jorgen Hanson, sang the Crimmond setting of the 23rd Psalm.

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     LAYING OF THE CORNERSTONE

     Then came the laying of the stone. The priest spread the mortar, which had been prepared by Mr. H. P. Izzard, and Messrs. John White, Theodore Rothermel and Frank Longstaff lifted the stone into place. The priest then tapped the stone three times with the trowel and said:
     "In the name of our Lord and Saviour, Jesus Christ, who is the Father, and the Son, and the Holy Spirit, this stone is laid as the cornerstone of this building now to be erected, which is to be dedicated to the worship of the one and only God of heaven and earth, who came into the world for the salvation of mankind, and is now revealed again in His Second Advent."

     ADDRESS

     Addressing the people, the priest then said:
     "By this act we have set up a sign which shall stand as a constant reminder to us, and to future generations, that the Lord's New Church can be built only upon the unhewn rock of Divine truth, and that the Lord Himself, in his Divine Human, must ever be the 'head of the corner.' That these things can only come to fruition in the life of regeneration is signified by this south-east corner which represents the conjunction of truth with good. In so far as the teaching of the Word is done in a life of acknowledgment of the Lord's Divine Human, so far we build our house upon a rock and it can withstand whatever tempest may beat against it.
     "The laying of this stone, then, is, for each one of us, an act of self-dedication. It is a solemn declaration that it is our purpose to establish such a foundation in our hearts, and to seek to forward the building of the Lord's New Church amongst men on earth, with the same stone as its corner."

     CONCLUSION

     Then followed a prayer, and all joined in repeating the Lord's Prayer. The Benediction was pronounced, the Word was closed, and the priest retired as the congregation sang "Praise the Lord! ye heavens, adore Him! "
     We have given this order of service in some detail as there have not been many such events and many of us had not previously attended such a rite.
     Outstanding features of the day were: the very lovely flowers in church, given in memory of two of our friends who had much to do with this event but did not stay on this earth to witness it, Robert M. Brown and George R. G. Baker; the animated and intense interest of children and adults alike throughout the day; the splendid success of the music; and the many and various cameras recording the remarkable occasion for posterity.

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Our grateful thanks go to Mr. and Mrs. Raymond Pitcairn for their gift of the stone itself.
     VERA CRAIGIE
DECLARATION OF FAITH AND PURPOSE 1958

DECLARATION OF FAITH AND PURPOSE       DANIEL W. HEINRICHS       1958

     I believe that the Lord Jesus Christ is the one only God of heaven and earth; that He is the Creator, Redeemer and Savior of men; that in Him is the Divine Trinity of love, wisdom and use, which are called the Father, Son and Holy Spirit.
     I believe that the Divine end in creation is a heaven from the human race. The essence of Divine love is to give of itself to others and thereby make them happy. Therefore the Lord endowed man with the freedom to receive and reciprocate His love, or to reject it.
     Since men can love only someone they know, therefore the Lord has revealed Himself to men through the ages, in a form accommodated to their perception, in order that they may come to know him and His Divine purpose, and cooperate with Him.
     I believe that the Heavenly Doctrine, given through Emanuel Swedenborg, constitutes His final revelation to man. It is the promised second coming of the Lord. It is the Spirit of truth that leads unto all truth. The time has now arrived when the Lord no longer speaks to men in proverbs, for He has shown us plainly of the Father. In the Heavenly Doctrine He has revealed Himself to men in His Divine Human.
     I believe that the New Church, founded by the Lord in His second advent, is the crown of all the churches. It is the Lord's kingdom on earth, in which all are citizens who acknowledge the Lord in His Divine Human, do His will, and shun evils as sins against Him.
I believe that the priesthood is the Divinely appointed means for the establishment of the church among men. It is the duty of the priesthood to teach men the truths of the Word in order that the Lord may lead them thereby to the good of life. I believe that salvation belongs to the Lord alone, and that the priesthood merely serves as a means to this end.
     It is revealed in the Heavenly Doctrine that there should be order and subordination in all things of the church with men, and that in the priesthood of the New Church there should be three degrees. Each higher degree carries with it greater responsibility and the opportunity of greater usefulness.

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     In accepting this call to the second or pastoral degree of the priesthood, it is my earnest prayer that I may be of greater service to the Lord in His Divine work of salvation. May the Lord preserve in me a humble spirit; may He enlighten my mind with His truth, and strengthen my will with His love. In the work that lies before me may He be my guide.
     DANIEL W. HEINRICHS
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     In the summer number of the NEW-CHURCH MAGAZINE, Conference quarterly, the reputation of that journal for stimulating and varied material is well maintained. The lust for power, as the most terrible symptom and result of the love of self, is discussed by the editor. The Rev. Russell K. Howes examines New Testament teaching on the future in an article entitled "When Shall These Things Be?" and observes that different themes are combined in prophecies of the Second Advent, that these prophecies can refer to the life after death, and that they can apply also to the regenerate life of the individual here and now. He suggests that with the Second Coming as an event in the past, some of the Lord's words may lose the force and urgency they had for earlier generations; but notes that in our life here, and even more in the next world, we have to enter the Lord's presence and be judged by Him according to our works.
     Mr. G. A. de C. de Moubray contributes a carefully documented article, "Intercourse with the Spiritual World." He agrees that doctrine is to be sought only from the Word, but asks whether this earth is ever to regain the privilege of legitimate intercourse with the spiritual world and poses the further question: If we are not to look for doctrine in such communication, for what purposes might it be legitimate to communicate? He concludes that there is no justification for the distinction sometimes drawn between the harmlessness of unsought relations with the other world and the dangers of sought relations; that the other world should not be approached for the purpose of founding one's belief upon the results thereof, or of influencing unbelievers to believe; and that the reciprocal relationship between the two worlds was the order into which man was created, and that it will be restored as the New Church spreads and matures. A provocative article that should be read in full.
     "Poetry and the New Age" should appeal to all readers who are interested in a New Church approach to the subject. Mr. L. H. Houghton concludes his correspondence with the Rev. Erik Sandstrom by restating his view that the Writings do not have equal authority with the Scriptures.

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DISTRICT ASSEMBLY 1958

DISTRICT ASSEMBLY       DOLORES B. SODERBERG       1958

     Philadelphia-New York-New Jersey

     On Sunday, May 4th, the Northern New Jersey Circle acted as host to a District Assembly that included the New York Circle and the Philadelphia Society and a number of friends from Bryn Athyn. In this way, Bishop de Charms was able to visit all of us at once; and we were very happy that Mrs. de Charms, Mrs. Norbert Rogers and Mrs. Karl Alden could be among the guests, as, of course, was the pastor of the three groups involved, the Rev. Norbert Rogers.
     The Assembly began at 11:00 a.m., with a service held in the Morristown Y.M.C.A., our Circle's usual place for worship as of this past year. The congregation of about 80 persons was delighted with the baptism of our newcomer, Jan Lael Odhner, the infant son of Mr. and Mrs. Fred Odhner.
     After the service, at which the Bishop preached, everyone drove to the Old Mill Inn at Bernardsville, about 6 miles distant. There a social hour was held before a delicious dinner was served. It was a most delightful opportunity to see old friends again in our own surroundings, and especially to meet those whose names we had heard but whom we had never met before.
     When dinner was over our toastmaster, Mr. Fred Odhner, read a letter from the Rev. W. Cairns Henderson on behalf of the Connecticut Group, the members of which sent their regrets that they could not attend the Assembly to which they had been cordially invited. Mr. Paul Hartley read in part a personal letter from Mr. and Mrs. Gustav Weilander. The Weilanders, until they moved to California recently, were members of the New York Circle. Mr. Odhner then thanked Mr. Allen Soderberg, the Rev. Norbert Rogers, and Bishop de Charms for making our Assembly possible, each in his own way. Calling upon Mr. Rogers, the toastmaster then asked for a few words, which our pastor, seeing all his congregations together, spoke with deep feeling. Bishop de Charms was then introduced to give a long awaited address by which we will all remember this special occasion. His talk, on "Unity," was delivered with heartwarming enthusiasm; and with his inspiring words, in which he referred to the value of several groups making the effort to some together every once in a while, our Assembly came to a very congenial ending.
     DOLORES B. SODERBERG

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The prophecy through Isaiah is concluded in the July readings from the Old Testament (Isaiah 64-Jeremiah 13), which also introduce us to the second of the major prophets. The last three chapters of Isaiah are Messianic; and in the internal sense the leading subjects are, in that order, the spiritual church which the Lord would establish by His incarnation and glorification, the rejection of the Jewish Church, and redemption and salvation by the Lord. The Lord's advent, His rejection by the Jewish Church, His temptations, and the judgment He would execute prior to forming and establishing a new heaven and church are subordinate themes in the internal sense.
     Jeremiah, a priest of Anathoth whose name means "exalted by Jehovah," was called when a youth and prophesied in Jerusalem and other cities of Judah for forty years, until the final capture of the city. This prophet of woe, whose inspired counsel called for implicit trust in the Lord and a course against every dictate of human prudence, is himself a striking example of utter submission to the Divine will. Shy and timid, subject to despondency and sadness, he was called to a task requiring undaunted resolution and rare courage; one which set him alone in a hostile world and cut him off from the normal pleasures of life. Yet with unswerving devotion to duty he maintained his work to the end. It is specifically stated in the Writings that Jeremiah represented the Lord, that He should be born in order to teach all Divine truth; the state of the Jewish Church; and the rejection of the Divine truth by that church. And in the inspired story of this prophet, whose life and mind are described and revealed more fully than those of any other, the representation of the Lord can be clearly seen-provided it is ever borne in mind.
     Our readings in the Apocalypse Revealed (nos. 644-707) cover the whole of chapter 15 and portions of the preceding and following chapters of Revelation. Here the visions of the reaping of the earth and of the victors on the sea of glass are followed by another series of seven, the angels with the vials, six of whom pour out their plagues upon the earth. What is represented is preparation for disclosing the last state of the church, and laying open its evils and falsities, that those who have acknowledged the Lord and lived according to His commandments may be separated from them. The disclosure of those evils and falsities, and the subsequent vastations, is represented by the opening of the vials.

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RULER OF THE NATIONS 1958

RULER OF THE NATIONS       Editor       1958


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.
Business Manager.      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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 Heavenly Doctrine is not only a body of abstract theology and an unfolding of the internal sense within the letter of the Word. It discloses also the laws of the Lord's government, which are always of present application because they are eternal; for Divine revelation is not remote from the affairs of men, but bears closely upon them. Thus the doctrine teaches, among other things, that as to what makes up their distinctive quality, the nations of the earth are under the Lord's government, either from within or from without, and are being led secretly to the attainment of His Divine ends.
     Whether they know it or not, or are willing to acknowledge it, the nations of the earth are all under the government of the Lord's Divine Providence. The spiritual conflict behind the ideological warfare that marks our times is the age-long struggle between the Lord's true church and the forces of evil which are opposed to it. And although we are not given to know what modern nations answer to the biblical ones which represented those evils, or to identify the spiritual Israel with any one nation, we do know that this is the real contest.
     Knowing this, we may know also that the Lord, with infinite foresight and patience, is bending the undoubted evils of the nations to remote ends of good which the state of the race permits Him to achieve in no other way; and that in a future which is known only to Himself, the Lord's ends will prevail. If the Lord is still far from being their acknowledged King, He is indubitably, if in secret, the ruler of the nations; for the kingdom of uses is His alone.

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CROSSROADS OF FAITH: 3. DOUBT 1958

CROSSROADS OF FAITH: 3. DOUBT       Editor       1958

     Another crossroads of faith which cannot be avoided is represented by doubt. Intellectual doubts are relatively mild. They are more easily resolved by patient looking to the Lord in the Writings for further light, and they may play an important part in the development of spiritual faith by confirming man in truth and making his understanding of it more rational. Crucial situations are reached, and final decisions demanded, when our interpretation of our experiences leads to conclusions so contrary to the teachings of the Word that we doubt the reality of the Divine Providence; and when, in spiritual temptation, there is doubt as to the presence and mercy of the Lord, and even of salvation.
     The agony of such doubt will not be minimized by those who have passed or are passing through it, and should not be depreciated by those who have yet to experience it. Yet it can and should be pointed out from doctrine that, like every other such crisis, it can be resolved in one of two ways, and that the resolution is at man's free disposing. Doubt is not meant to be a destination but a point of departure according to free choice. It is, perhaps, less a crossroads than a fork in the way; a dividing of the road into two paths which lead, respectively, to affirmation of the truth and to denial of it. And as this is so, it is, whether man knows it or not, a point of equilibrium.
In such states of doubt, the pressure on man to yield that is exerted by evil spirits is tremendous. But it is countered by an influx from heaven which can inspire him with hope and encouragement, and cause him to affirm the truth even though he does not yet see where and how it is leading him. And if he has inclined to a life of good, even though he may not yet be in it, he will choose the way of affirmation. No matter what the pressures of his situation may be, he can have from the Lord, if he chooses to use it, the power to take the right road.
TRUE VINE 1958

TRUE VINE       Editor       1958

     In the seventh and last declaration recorded by John the Lord says, "I am the true vine." All that had been revealed about Him in His earlier sayings is gathered up in this final declaration. We note, then, that the reference here is most plainly to the Divine Human, since the Lord speaks immediately afterwards of the Father. And we note also that three interlocking relationships are involved. In saying, "I am the true vine, and My Father is the vinedresser," the Lord discloses the relation of the Divine Human to the supreme Divine.

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The words, "I am the vine, ye are the branches," reveal the relation of the true church to the Divine Human. And the relation of that church to the supreme Divine, in and through the Divine Human, is shown by the statement concerning the Father: "Every branch in Me that beareth not fruit He taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit."
     It is of doctrine that the Lord came to save the spiritual, not the celestial, and what is here described is the adoption of the spiritual: their being brought into a reciprocal conjunction with the Lord-"Abide in Me, and I in you"-and thereafter their being perfected by the Divine love which the Lord became in a human form by glorification. When the race fell, the Divine love could no longer flow into the minds of men with good. But it could regenerate them by means of Divine truth-truth which could, one by one, gradually change their loves, so that by degrees they would cease to do evil and learn to do well. This the Divine truth could do as the instrument of the Divine love. And when men could no longer see and respond to Divine truth in the written Word, the Lord came on earth as the Word incarnate. He made His Human the Divine truth, and then united it with the Divine love; so that, from the Divine love within Himself, He could flow into the minds of men with saving truth, conjoin them with Himself, and perfect them to eternity.
     All this is involved in the Lord's saying, "I am the true vine," and in the words which follow that declaration. In them we are invited to acknowledge, believe in and worship the Lord Jesus Christ as the one God of heaven and earth, who alone is the Savior and the only source of faith and charity. In them we are invited to come to Him, and to seek conjunction with Him as the end of all true religion. And in them we are taught also that the life of religion which results in conjunction with the Lord consists in the doing of good, and that no man can do good from himself but from the Lord alone. "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me."
     The Lord's desire in teaching these things is revealed in His words, "Abide in Me, and I in you," and the affection of responding to this invitation to reciprocal conjunction should animate our reaction. Yet we are instructed further that if man cannot do good from himself, neither can he at once begin to do good from the Lord. The goods of charity are indeed the fruits, but the first of charity is to shun evils as sins against the Lord. And we must be willing that our affections shall be changed, so that from loving evil we come to love only what is good. Only so, through a life of regeneration, can we be engrafted as branches in the true vine, and thereafter be perfected to eternity

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OBITUARY 1958

OBITUARY       JAN H. WEISS       1958

     Mr. Marinus Rijksen

     On March 1st, 1958, a fellow New Church man went to his eternal abode in the spiritual world. Devoted to the Writings of Swedenborg, he and his wife lived for at least twenty-five years as ardent but lonely members of the church.
     Marinus Rijksen, whose home was in Nijmegen, Holland, became acquainted with the Writings in early manhood, studied them, and was impressed with the fact that they contained a theology which could satisfy the doubting minds of the educated. With him there grew a love of bringing the Writings to the educated people of Holland which he finally expressed in the courageous formation of the Swedenborg Study Circle.
     In the last eight years of his life he spent all his free time and financial resources on that organization. He arranged for and gave lectures in different parts of the country, wrote for the Circle's quarterly magazine, and cooperated fully with the General Church's visiting pastor to the isolated in continental Europe.
     Marinus Rijksen grew up at the time when science opened up the world of the atom and completely overthrew old and long accepted scientific ideas. His strong love of truth created in him an acute sense for whatever was new, whether in the field of science; of education, in which his work lay; or of philosophy or theology. But his interest was not merely intellectual; it always had in his mind a relation to life. Thus he would not simply pursue new truth; he would follow it to whatever consequences it led.
     This conviction was tested many times during his life; many moments of deep frustration came his way. Only a few people were brought into contact with the Writings by him, and saw the truth. Yet when he was tempted to give up or to compromise he would say: "We have to get rid of our evils. If we do not do it here we will have to do it in the other world, so we might as well keep on fighting while we are here."
     Marinus Rijksen was a loving and considerate husband and father. He had both knowledge of and feeling for the true relation of husband and wife; and he had also a strong love for the spiritual welfare of his children and a deep respect for their freedom of life and expression. His wife and children, his relatives and friends, may now raise their hearts and minds to the Lord's bountiful mercy and grace; resting assured that it is only the whole of a man's life, his day by day struggle against evil and falsity, that brings him into the Lord's kingdom.
     JAN H. WEISS
CHURCH NEWS 1958

CHURCH NEWS       Various       1958

     EAST CENTRAL FLORIDA

     Despite unseasonable winter weather for this locality, the spirits of the members of our group were not chilled in any way. Many interesting and instructive services and classes were held in the homes of the various families. The son of Mr. and Mrs. William Zeitz, born on Christmas Day, was baptized in February, the Rev. Morley Rich officiating. Mr. and Mrs. Theo Rotharmel, winter members of our group, were present along with the family. More recently several visitors have come our way. Mrs. Michael Pitcairn of Bryn Athyn was a welcome visitor at the home of her sister, Mrs. Tom Wheeler, in De Land. Also, on different occasions, Mrs. Nelson Glebe and Mr. and Mrs. Carl Kuhl of the Kitchener Society visited the Zeitz family.

350



     In Oak Hill, the Harry Hilldales recently welcomed their son David home from Germany, where he had been stationed when in the army. His mother is the recipient of many beautiful gifts from different European countries he visited.
     For our pastor's most recent visit, the Raymond Walkmeyers docked Ramega at the New Smyrna basin in order to attend the activities of the weekend. They have recently returned from a cruise to Fort Lauderdale and are presently at Daytona Beach.
     Mrs. Lewis Nelson was missed at the Sunday service. Sick children had kept her in Orlando while Mr. Nelson brought the older girls. They and several others enjoyed hearing the story of Noah and colored some beautiful rainbows to illustrate it.
     We are sorry to report the loss of the Donald Rogers family to Jacksonville. Their stay in Orlando was all too brief. But at the same time we are happy to welcome the Stephen Actons from Buffalo, who are now residing in Daytona Beach.
     MOLLIE G. ZEITZ

     NEW ENGLAND

     A very happy and memorable meeting was held in January, to which we made our way through snowy New England. The subject of the class, held at the home of the Caddens in Sandy Hook, was "Repentance," and nine of us entered enthusiastically into the discussion that followed. On Sunday, despite the weather forecast, there was a large turnout for church and dinner at the home of the Elmer Simons in Milford. The service included the administration of both Baptism and the Holy Supper, and through the first of these sacraments we were happy to welcome our first new adult member, Mr. Frank Palmer. He has been in regular attendance since last summer and has already made himself a very useful member, and we are very pleased that he has officially joined our group.
     This service brought together several people whom we had not seen for some months. Mr. Arne Larsson came from Guilford, Conn., and Mr. Don Seemer was home on mid-term vacation from college. Miss Lois Klein of Bryn Athyn was visiting us also, and we were pleased when congratulations were in order on her engagement to Mr. Palmer. Our usual number was brought up to 15 adults and 7 children. The delicious dinner was, as always, well received, and a business meeting was held over dessert. It was decided to purchase a tape-deck, and Mr. Frank Cadden and Mr. Frank Palmer volunteered to build a play-back unit. It is hoped that this will be finished by the summer and that our singing will have a recorded organ accompaniment.
     Since that service in January we have added another first. Mr. Brian Simons was confirmed on March 23rd, during the regular service, which was well attended despite the east coast snow storm of the year. We had one visitor, Miss Erica Lavine, who, like Mr. Henderson, had come by train from Bryn Athyn for class and service, both of which were held in the home of the Seemers at Stamford, Conn. Other visitors at class, which was on "The Lord's Teaching and Leading," were Mr. and Mrs. Erich Frank of Westport, Conn., who added a great deal to our discussion. The service on Sunday morning was attended by 13 adults and 5 children, and there were also two young people. A short meeting followed dinner, and dates for the next meeting were discussed. Unfortunately, we were unable to accept a cordial invitation to join with the Philadelphia Society and the New York and New Jersey Circles in a District Asembly, but the invitation was much appreciated. We are now looking forward to a busy and full summer season here in New England.
     SHARON S. TYLER

GLENVIEW, ILLINOIS

     The school grounds have a strange new look this spring. Where a grove of elms and maples once stood, northwest of our church buildings, there is now a flat, muddy waste. Unlovely now, it will soon be covered by a large new structure, a multi-purpose building to relieve crowded conditions in our present establishment.

351



     Every weekend during early spring found a swarm of workers clearing this land. Heavy machinery was generously provided by the Asplundh Tree Company; Theodore Brickman-landscape architect; Archibald Enoch Price-"The Care of Trees"; Marvin Stevens-"Tree Work in All its Branches"; Ralph Synnestvedt and Associates-landscape architects and tree experts; and a few independents. Volunteers with axes, hatchets and chain-saws joined to help the crew who ran the bulldozers, trucks and tractors.
     A year or two ago, Mr. Ralph Synnestvedt's building committee began looking at plans, and eventually decided on a Butler-type building. Mr. Warren Reuter provided vital information on costs and materials for construction. Members of the committee contacted every member of the Society, and sent brochures to all former pupils of the Immanuel Church School soliciting pledges. As a result of this activity, sufficient pledges were obtained by January, 1958, to warrant erection of a shell consisting of concrete foundation, steel columns, and a roof. Minor additions such as masonry, windows, doors, heating, plumbing, electrical equipment and carpentry will be added to the shell as finances permit. Future luxuries include kitchen equipment, furniture, floor tile, painting and decorating, driveways, parking areas, etc.
     Lest this should seem an over optimistic program, let us recall the wealth of skilled laborers in the building trades belonging to the Society whose efforts provided a new schoolroom last fall. Building costs will be much lower, we hope, than if all the work were done by organized labor.
     After doing a magnificent job as head of the building committee, Mr. Ralph Synnestvedt retired for reasons of health. The committee is now headed by Mr. Robert Leeper, whose modest exterior gives no clue to the fact that he is head of the Engineer Section of the Army Corps of Engineers for Illinois, Indiana and Wisconsin. Among other things, the Corps directs major military construction works. Working with Mr. Leeper are Mr. E. Crebert Burnham, Mr. Philip Gladish, Mr. Harvey Holmes, Mr. Arnold Smith, and Mr. Ralph Synnestvedt, Jr. This group works very hard and has succeeded in putting the program into the building stage.
     The Rev. Jan H. Weiss gave a series of classes on church government. He showed the relationships between the clergy and the laity in the business of the church; showing that the laity must be in freedom, when yet the clergy is first in time and must preserve the connection between the Lord and the body of the society.
     Mr. Weiss has capably edited the Park News since January. A major accomplishment is the serial publication of a Manual for the Immanuel Church, which comes out as part of the Park News each week and can be inserted in ring binders. In another field of endeavor, Mr. Weiss inspired a survey of the Society's repertoire of church music. The sad fact is that we do not know 67% of the Antiphons and 56% of the Chants in the Liturgy! This will come as no surprise to visiting ministers.
     Which reminds us that four gentlemen have visited us in that capacity this year. The Rev. Norman H. Reuter exchanged pulpits with Mr. Acton the weekend of February 21st, and the Rev. Martin Pryke was our guest on March 21st. Each was accompanied by his wife, and each gave a doctrinal class as well as preaching on Sunday. The Rev. Harold C. Cranch alighted long enough to show his missionary films en route from the Annual Council Meetings to his home in Glendale, California.
     Dr. William Whitehead was our honored guest for the Swedenborg's birthday celebration on February 6th. He showed how Swedenborg rose above the degeneracy of his age. The eighteenth century was a time of spiritual drought in philosophy, literature, and the liberty of man. There was a feeling of decline and of impending doom. We must stand unafraid in the degeneracy of our time, even as the early Christians did. A new thought in this address was the fact that Swedenborg accepted all the true natural ideas of his day; therefore he is not out dated, but would welcome the scientific knowledge of our day, provided it were sound.

352



     We now enjoy two family services each month instead of one, partly because Miss Cora Price has joined the staff of organists. New in the church itself are beautiful candles, a better light for the repository, and a renovating job on the vestry which makes it much more efficient.
     It is time to mention the consistently fine work done by the teachers of the school. One of our privileges, as parents, is to visit each teacher in her room once a month to discuss the children's progress, or lack of it. Each teacher also devotes an evening each year to the parents of an entire grade. The work this group is doing, founded very thoroughly on the teaching of the Writings, is considered, and is illustrated by handwork displayed in the room. Perhaps the other schools do this, too. It is a wonderful way to adjust one's thinking to the outlook of a child in a particular state. Occasionally the entire Society is invited to hear a talk by one of the teachers on some aspect of New Church education. This year Mr. Acton was the speaker. He offered an inspiring discussion of ways of bringing harmony into our life as a group, especially in regard to the training of children.
     New to Glenview are the Henry Mellmans and the Edward Asplundhs. It is a pleasure to welcome them and their children.

     Obituaries. The life of our Society was deeply affected by the loss of Mr. Warren Reuter and Mrs. Robert Leeper. Mr. Reuter was a vital person, a member of many committees whose use to all was apparent. Mrs. Leeper had but recently begun singing practices with the Society, using her talent to help us bring out the beauty of the church music.
     The Rev. Elmo Acton gave a series of classes on accidents and misfortunes which answered many troubling questions raised by the sudden passing of these two friends. He emphasized that the Lord rules in everything. His providence creates and preserves. Therefore we must think from His law and await understanding, rather than dwell on the tragedies of the present. If we confirm ourselves in what we believe, no doubts can shake our present faith.
     GLORIA BARRY

     THE CHURCH AT LARGE

     General Convention. The Rev. William F. Wunsch will retire this summer from the pastorate of the Washington, D. C., Society.
     The Rev. Clayton S. Priestnal has accepted a call to the pastorate of the New York Society, which has been vacant since the Rev. William R. Woofenden went to Detroit. Mr. Priestnal will go to New York from Baltimore, Maryland, where he has served as pastor of the Convention church in that city for the past thirteen years.

     A NEW CIRCLE

     On June 20, 1958, the group meeting in Miami, Florida, was recognized by the Bishop of the General Church as the Miami (Florida) Circle of the General Church of the New Jerusalem, under the pastoral care of the Rev. Morley D. Rich as resident pastor.

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EDUCATIONAL COUNCIL 1958

EDUCATIONAL COUNCIL       GEORGE DE CHARMS       1958




     Announcements
     The 1958 Meetings of the Educational Council of the General Church of the New Jerusalem will be held in Bryn Athyn, Pa., from Monday, August 25th, to Friday, August 29th, inclusive. The summer school to be given by the Academy of the New Church in collaboration with the Educational Council will be held from Monday, August 18th, to Friday, August 29th. Professor Eldric S. Klein, Dean of Faculties, is chairman of the program committee.
     GEORGE DE CHARMS,
          Bishop.
ORDINATIONS 1958

ORDINATIONS              1958

     Heinrichs.-At Durban, Natal, South Africa, April 6, 1958, the Rev. Daniel Winthrop Heinrichs into the Second Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     South African Mission

     Kunene.-At Kent Manor, 'Ntumeni, Zululand, South Africa, April 13, 1958, Mr. William Kunene into the First Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Lutuli.-At Kent Manor, 'Ntumeni, Zululand, South Africa, the Rev. Mafa Lutuli into the Second Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Maqelepo.-At Kent Manor, 'Ntumeni, Zululand, South Africa, April 13, 1958, Mr. Armstrong Maqelepo into the First Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Mbedzi.-At Alexandra, Johannesburg, Transvaal, South Africa, March 23, 1958, Mr. Paulus Mbedzi into the First Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Sibeko.-At Alexandra, Johannesburg, Transvaal, South Africa, March 23, 1958, the Rev. Paul Pefeni Sibeko into the Second Degree of the Priesthood, the Rt. Rev. Willard D. Pendleton officiating.
General Church of the New Jerusalem 1958

General Church of the New Jerusalem       FRANK S. ROSE       1958

     FORTY-THIRD BRITISH ASSEMBLY

     PRESIDENT: THE RT. REV. WILLARD D. PENDLETON

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Forty-third British Assembly, which will be held in London, Saturday, August 2nd, to Monday, August 4th.
               
     Program

Saturday, August 2nd
     5:30 p.m. Tea at Swedenborg House
     7:00 p.m. First Session. Presidential Address: "The Visible God"

Sunday, August 3rd
     11: 00 a.m. Divine Worship. Preacher: Rt. Rev. W. D. Pendleton
     1:30 p.m. Luncheon
     3:30 p.m. Holy Supper Service
      5:30 p.m. Tea
     6:30 p.m. Second Session. Address by the Rev. Erik Sandstrom: "Conjunction with Heaven by Means of the Writings"

Monday, August 4th
     11:00 a.m. Third Session. Address by the Rev. Frank S. Rose: "On Being Nothing"
     1:00 p.m. Lunch and Outing for the Young and Active
     6:30 p.m. Assembly Social

     All services and sessions will be held in Swedenborg House, 21 Bloomsbury Way, London, W.C. 1. The Sunday meals, and the Social, will be in the Derby Suite of the Bonnington Hotel.

     Accommodations

     Those requiring accommodation should apply to Miss E. Elphick, 10 Avenue Studios, Sydney Close, London, S.W. 3. Phone: KENsington 2314.
     FRANK S. ROSE,
          Secretary.
New Church Club 1958

New Church Club              1958

     All male members and friends of the New Church are cordially invited to attend a meeting of the New Church Club at Swedenborg House on Friday, August 1st. The Rt. Rev. Willard D. Pendleton will give the address.

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SECOND SCANDINAVIAN ASSEMBLY 1958

SECOND SCANDINAVIAN ASSEMBLY              1958


          PRESIDENT: THE RT. REV. WILLARD D. PENDLETON

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Second Scandinavian Assembly, which will be held in Stockholm, Sweden, Thursday, July 24th, to Sunday, July 27th.

     Program

Thursday, July 24th
     Evening. Reception.

Friday, July 25th
     Afternoon. First Session. Address: Rev. Bjorn A. H. Boyesen
     Evening. Second Session. Episcopal Address

Saturday, July 26th
     Morning. Third Session. Address by Bishop Pendleton on New Church Education
     Afternoon. Fourth Session. Address: Rev. Erik Sandstrom
     Evening. Banquet. Toastmaster: Rev. Bjorn A. H. Boyesen

Sunday, July 27th
     Morning. Divine Worship and Holy Supper. Preacher: Rev. Erik Sandstrom

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MARK ON CAIN 1958

MARK ON CAIN       Rev. ROBERT S. JUNGE       1958


NEW CHURCH LIFE
VOL. LXXVIII
AUGUST, 1958
No. 8
     "And Cain said unto the Lord, My punishment is greater than I can bear. Behold, Thou hast driven me out this day from the face of the earth; and from Thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass that everyone that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him." (Genesis 4: 13-15)
     Adam and Eve had been cast out of the garden. Eve had plucked the fruit of the tree of the knowledge of good and evil, and had eaten of it and had given it to Adam to eat. They were never to enter that blessed state in the garden again. Cherubim, and a flaming sword which turned every way, were set to keep the way of the tree of life.
     Spiritually speaking, Adam and Eve had portrayed the man of the Most Ancient Church, of which the Lord could say, "And, behold, it was very good." But that man of the church had fallen from his celestial state. Deceived by the serpentine ways of his sensual, and lured by his delight and pride in self intelligence, he was no longer content with perception. He wanted to reason things out from his own intelligence. He had so loved the Lord that he had been allowed to live in a spiritual Eden. Everything that he wished to understand, all the goods and truths that he could desire, were given to him, even as was the fruit of the garden. But he was commanded not to eat of the tree of the knowledge of good and evil, not to try to know what good and evil are from himself. His will and understanding were one. If he tried to find out what good and evil are from his understanding, he would be separating it from his will. He would be trusting in his understanding alone, and he would surely be deceived.

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     It is with this background in mind that we must view Cain, Adam and Eve's firstborn. After his fall Adam has been told, "Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life" (Genesis 3: 17). Adam then became a tiller of the ground, as did his son Cain after him.
     We remember that Eve had said when she bare Cain, "I have gotten a man, Jehovah" (Genesis 4: 1). Previously men had been in the order of their lives; they had known a wonderful perception of all the things of faith. But now the truths which Eve bore, represented by Cain, she thought of as something distinct. The men of that age reduced their wonderful perceptions to distinct matters of doctrine, thinking that they had something new and calling it, "I have gotten a man, Jehovah." Yet this Cain, this tiller of the ground, was not something new, was not inscribed on their hearts, but was merely stored in their memories.
     The tiller of the ground-the one who represents faith laboring as of itself, faith separated from charity this Cain had a brother. Abel was a keeper of sheep, a man who represented charity and love. His offering, because it came from innocence and love, was accepted by the Lord. The fruits which Cain brought were works done without love, works done for mere show-the products of faith and knowledge alone. They had no heart and no life in them.
     As soon as man admits that there can be a doctrine of faith separated from charity and love, he opens the door to monstrous evils. In the beginning he may continue to act in simplicity. It will take time before the offerings will be compared. Even though the Lord tells him, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door," Cain will not change. Instead of repenting he waits his chance, and rises up and slays his brother. Faith alone becomes the open enemy of good works, and the charity and love which they represent.
     Then the Lord must expose him. Cain replies to the Lord with the familiar question, "Am I my brother's keeper?" This involves more than the usual idea. It has within it the idea: Am I my brother's doorkeeper, or porter? Am I my brother's servant? This was the idea that Cain resented, and to which he would not submit (AC 372). Cain, representing truth, should indeed have served the charity represented by Abel. They were brothers. But Cain considered himself alone the man.
     Cain then became a fugitive and a vagabond. How beautifully this describes the manner in which truth separated from a life of good wanders about upon the whole earth of knowledge and doctrine, seeking new ideas! It is indeed a wanderer when it does not have love to hold it to its proper work. Even such truth separated is afraid. It recognizes its weakness. It sees that its punishment is greater than it can bear; for Cain says, "everyone that findeth me shall slay me" (Genesis 4: 14). Evil and falsity lie in wait to destroy everything that Cain has. They are ready to slay, to drag into hell, a man who recognizes only the truth. Evil and falsity can approach truth when it is separated from love. But they cannot stand before charity united to faith.

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     But the Lord protected Cain. He was protected because the Lord saw it was necessary that the doctrines of the early church be passed on to the next generation. The Lord foresaw that the time would come when doctrines would be needed, that because of man's self-love perception would no longer be adequate. It is even so with man. The Lord labors to preserve all those knowledges which man has from the Word. These are stored up, and protected as far as possible. Even though they form but an historical faith, handed on by parents and teachers, they are preserved. Even though they are separated from charity, and are not truly loved, the Lord protects them. They are the hope of man's salvation, if he will but apply himself to them in the future. Man's faith, even though it be blind and dead, can often be used to help others. From his memory he can often inspire others by teaching not only faith but also charity. Cain must be protected. A mark is set upon him, and a threat of sevenfold vengeance is uttered, lest anyone do him harm. "Violence to that faith," we are taught, "even when it is separated, would be sacrilege" (AC 392).
     Now it is the nature of the man of our day that he must begin as a tiller of the ground. Man can no longer be led by perception. He must be led by his understanding. In appearance, his understanding of doctrine is in the first place. It appears as the firstborn, even as Cain himself was the firstborn.
     We have this same appearance today. We begin with knowledges. We labor in scientifics and knowledges of truth; we toil in the fields of doctrine. It is granted to us that our understandings shall grow, quite apart from our wills. Yet the fruits which we bring to the Lord must be fruits of love. The Lord will not have great delight in our understanding of the doctrine alone, or in merely external acts of fellowship and social good. The fruits which we bring to the Lord must be the fruits of love.
     All men must meet the challenge which their abilities place before them. They have been given knowledges and the ability to acquire more. They have a potential, capable of growing to eternity, which is known to the Lord alone. Yet man's task is not merely to cultivate his intellectual faculties. His is not merely to till the ground, and make offerings that have no heart or soul within them. Knowledges in the memory are a wonderful thing, a thing to be cultivated and to grow.

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They are like a great reservoir or sea upon which love can grow to serve the neighbor. But knowledges alone, sought from pride and not to apply to life, will eventually carry man off. He will become so absorbed in them that, in one way or another, the Abel of charity in his heart is slain.
     As a rational church, the New Church seems to be particularly vulnerable to the dangers of faith alone. The Writings unfold such a wealth of knowledges for man to explore that we are tempted to explore but not apply. We are tempted to take pride in the opportunity for spiritual understanding given to us. Yet that understanding is a fugitive and a vagabond if it is a Cain refusing to be joined to his brother Abel.
     Too often we are ready to condemn what we consider to be faith alone in others, when perhaps such faith is lurking as a great dragon in our own hearts. When we so readily look down upon external works of charity and external social good, are we being New Church Cains rising up against Abel? If we truly possess the Abel, not of blind charity, but of charity guided by truth; if we are truly laboring from love; why do so many often say that the New Church seems cold to them? Is Abel as a brother warming our hearts? Are we cultivating without embarrassment the spontaneous expressions of love to which our church calls us, or is it to be said of us: "What hast thou done? the voice of thy brother's blood crieth unto Me from the ground" (Genesis 4: 10).
     While we examine our own hearts, and look at the lives of those around us, we should remember what the Lord did for Cain, even though he showed open hatred for his brother Abel, and slew him. The Lord saw the uses which such faith alone could serve. We must remember, for example, the children who learn the truths of the Word from infancy, those truths which alone can save them. Yet they learn them from parents, teachers or ministers who are sometimes themselves Cains. The Lord saw the need of protecting faith alone that it might serve others; and we, too, must protect it in others from our own conceited intelligence. Though love might not be joined to it in one man, others might be saved through the spreading of his knowledge. Historical faith can grow up and be changed into the saving faith of life.
     New Church men are given the equipment, and the knowledges about faith alone, first and foremost to guard against it in their own lives. They can see the danger of the Cains around them, they can see them as fugitives and vagabonds; but it is not their task to become the self-appointed persecutors of Cain. We must always remember, when we rise up to condemn, that the Lord has set a mark on Cain, lest any finding him should kill him. We are not to rise up against, not to slay, historical faith and faith alone in others.
     Ours is the quiet task of seeing that we do not ourselves become fugitives and vagabonds in the earth.

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We want our offering to be a grateful acknowledgment of the innocence that we receive from the Lord alone. The firstlings from the flock, the innocence that is from the Lord, is a worthy offering. The Lord will have respect unto that offering, provided we never allow Cain to rise up in our hearts to slay Abel. Cain should never rule over Abel. Good and truth should be united. They are brothers, gifts of God in man's heart. Amen.

     LESSONS: Genesis 4: 1-16. Apocalypse Explained 817: 3.
     MUSIC: Liturgy, pages 497, 482, 448.
     PRAYERS: Liturgy, nos. 72, 98.
EPISCOPAL VISIT TO SOUTH AFRICA 1958

EPISCOPAL VISIT TO SOUTH AFRICA       A. W. ACTON       1958

     The Right Rev. W. D. Pendleton's Visit

     Since Bishop N. D. Pendleton first visited the Durban Society in 1919, when he received it as a General Church Society, there have been episcopal visits approximately every ten years. Bishop N. D. Pendleton again visited South Africa in 1929, when the first South African Assembly of the General Church was held. Bishop de Charms came to South Africa in 1938 and again in 1948, and ten years later we were privileged to welcome Bishop W. D. Pendleton. Such visits are a tremendous stimulant to our distant societies, and to the Mission, and it is unfortunate that the distance and expense have prevented more frequent visits, for they would be of even greater value if they could be made more regularly.
     Bishop Pendleton's visit was divided into three parts: his general visit with the Africans and with the Europeans before the Assembly; the Sixth South African Assembly; and the annual Ministers Meetings of the Mission.

     GENERAL VISIT

     Engine trouble and fog delayed the Bishop's arrival at Johannesburg by 24 hours, which, unfortunately, canceled the first meeting planned for the Johannesburg-Pretoria European group. However, on March 21st, a group of friends, including the Rev. and Mrs. A. W. Acton, who had driven up from Durban, accorded the Bishop a warm welcome at the airport.
     The following morning, at Alexandra, a Native township about nine miles from the centre of Johannesburg, the Bishop had his first introduction to the work of the Mission. He addressed about 70 children on the subject of happiness.

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For over an hour there was scarcely a movement, even among the 4 and 5 year old children-an example of the patience of the African. The Bishop and the Superintendent also had a meeting with the Pastor, the Rev. P. Sibeko; the Rev. S. B. Mkize, the pastor of Greylingstad, sixty miles away; and Candidate P. Mbedzi.
     In the afternoon the Bishop gave an address to some 45 adults on the general subject of the two advents of the Lord.
     The next day was Sunday, and the morning service at Alexandra began shortly after 11 and continued until almost 1:30. Candidate Mbedzi had conducted an earlier service for the children so that there might be room in the church for the expected congregation, but even then the 145 adults present overflowed onto the church porch. In addition to our society at Alexandra, there are several small groups at a distance whose members can attend only on special occasions; also about 35 people from Greylingstad had hired a truck to take them to the service. The ordination of the Rev. P. Sibeko into the second degree of the priesthood, and of Paulus Mbedzi into the first degree, was a most inspiring and encouraging occasion for all present. This was enhanced by the clear teaching of the Bishop's sermon on the use of the priesthood. The Holy Supper furnished a fitting climax to this memorable occasion. The Rev. S. B. Mkize, who did all of the translating, and had to stand throughout the two and a half hour service, confessed to a certain degree of weariness by the time the service was over. The congregation remained in their places until the priests had time to unrobe and return to the church, when Bishop Pendleton had a chance to express greetings from Bishop de Charms and the church in America, and his personal appreciation of the opportunity of meeting with them. Mrs. Sibeko, the leader of the women's circle, expressed the thankfulness of the Society at his visit, and presented him with a gift of welcome from the Society.
     We had to leave shortly after this for an afternoon service with the Johannesburg-Pretoria group at Irene, some thirty miles away. This was held in the hospitable home of Mr. & Mrs. J. Ball, and was attended by about 30 adults and children. Music on the tape recorder preceded and concluded the service; the Rev. A. W. Acton addressed the children on the story of Palm Sunday and Easter, after which the Bishop gave an interesting exposition of the story of Martha and Mary to the adults. During the refreshments which followed the Bishop gave an informal talk on the meaning of the church. The ladies had prepared a sumptuous buffet supper, and after partaking of this the Bishop had regained sufficient strength to give an informative talk on various aspects of the work of the church and the Academy. This meeting with the Europeans in the district was most useful and greatly appreciated.

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Our members in the district are scattered over a wide area, but arrangements have been made for them to meet regularly, and soon they will form a lively Circle of the General Church.
     The next morning Bishop Pendleton and the Rev. and Mrs. A. W. Acton started their 410 mile drive back to Durban. There was a short stop to see the pastor and church building at Greylingstad. The church is situated at the top of the location with a beautiful view over the valley; the final gradient on a rocky road is so steep that it is feared the Bishop had serious misgivings when the car stalled and we had to make a second trial to reach the top. The night was spent at Ladysmith.
     On Tuesday afternoon there was a short visit to our Society at Hambrook, a short distance off the Durban-Johannesburg road. Hambrook has a lovely setting, situated on the open veldt with a majestic view of the Drakensburg mountains in the distance. Here the Bishop gave a talk to a large congregation, including a number of visitors, and a group of local school children sang some songs prepared for the occasion. We journeyed the 160 miles back to Durban that same evening.
     The Bishop had ten days in Durban before the Assembly, during which time be was kept very busy. The members of the Society felt concerned about giving him so much to do, but they wished to take full advantage of the time available, and the Bishop seemed none the worse for all his exertions. On different evenings be addressed the Society, the men, the women, the young people, and the joint council. He talked to the Friday afternoon children's classes, and opened Kainon School. He preached on Palm Sunday, and gave an address to the children. On one afternoon there was a visit to Ohlange, New Farm, about IS miles from Durban, to address the mission society there. There was also a reception for him by the Durban Society at which there were toasts and speeches, and a special welcoming song written for him, followed by dancing. He was also able to visit some of the homes, and through meetings and social events rapidly became acquainted with most of the Society. Bishop Pendleton showed his ability to communicate ideas in a clear and dignified manner. At all of these events he spoke directly and simply on a variety of subjects-on the Glorification, the meaning of correspondences, and many aspects of the principles and policies of New Church education. These meetings were all well attended, and the members of the Durban Society were delighted and inspired by such a wealth of spiritual food.

     SIXTH SOUTH AFRICAN ASSEMBLY

     The Assembly was held over the Easter weekend, which included four consecutive public holidays. This enabled some fifteen of our isolated friends to be present for all of the Assembly, and a few others to attend some of the meetings.

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     Assembly Sessions. The first session of the Assembly was held at the church hall, on Friday, April 4th, at 8 p.m., when Bishop Pendleton formally opened the Assembly. He spoke of the uses of Assemblies, and his personal pleasure, that he was able to preside over this Sixth South African Assembly. This was followed by his episcopal address on "The Visible God." He showed that the Divine Human of the Lord is revealed to us as the spiritual sense of the Word. To think of God as Divine Man in human figure is to think naturally, but to think of God as Divine Man in human form is to think spiritually. As we comprehend the teaching of the Writings concerning the Lord's combats with the hells and His glorification, we are enabled to worship the one visible God in whom is the invisible, as the soul in the body. Several questions on how we may picture God brought forth a further elucidation of the subject by the Bishop.
     At the second session, held on Saturday, April 5th, at 10 a.m., the Rev. A. W. Acton addressed the Assembly on "The Existence of Evil." [pp. 370-379] He showed that the nature of the Divine love was such as to will a free response from man. This necessitated the creation of man with the freedom to receive or to reject Him, to use or to abuse all His good gifts. Evil arose from man's abuse of his power. The paper showed why the Lord could not forcibly remove evil from man, either in this world or the next, without destroying his very life. Man must recognize the existence of evil in the world and in his own life, and by shunning it as a sin against the Lord prepare himself to receive new spiritual life.
     The Rev. D. W. Heinrichs addressed the third session on Saturday, April 5th, at 3 p.m. His subject was "The Church on Earth as One Man." He compared the states of the development of the human race, and the five successive churches on earth, with the states of man's progress from infancy through childhood, youth and maturity, to old age. Many eyebrows were lifted at his suggestion that old age began at 41! There was a lively discussion of the paper, carried on mostly by the "very ancient"!

     Assembly Banquet. In a more festive mood, 92 people gathered at the Masonic Hall on the same evening to attend the Assembly banquet. The Rev. A. W. Acton acted as toastmaster, and began by reading greetings from the Toronto Society, Mr. and Mrs. Lello, Mr. and Mrs. Lowe, and the "Rhodesians."

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He then introduced as the general theme of the evening, "The Benefits we Derive from the Church." Four different aspects of this subject in regard to our work, our children, our intellectual thought, and our life and worship, were respectively presented by Messrs. Gordon Cockerell, Derick Lumsden, Robert Mansfield, and J. J. Ball. All of these speakers gave outstanding papers. Bishop Pendleton then concluded the evening by conveying the greetings and good wishes of Bishop de Charms to our Assembly. He then spoke of the need for individual courage to maintain our membership in the church. He emphasized the points made in the papers that in the doctrines of the New Church we have the basic answers to the many social, moral and intellectual problems which trouble men at this day. Although this was the third meeting of the day, we all went home fully refreshed by this stimulating banquet.

     Sunday Services. The final day of the Assembly was Easter Sunday; and a full day it was, with three services, and an afternoon tea.
     At 9:30 a.m. there was a special service for the children, conducted by the pastor, at which Bishop Pendleton addressed the children on the meaning of the Easter story.
     This was followed at 11 a.m. by the adult service, with 97 persons present. At this service the Rev. D. W. Heinrichs was ordained into the second degree of the priesthood. This was a service witnessed for the first time among Europeans in South Africa. To see the episcopal act of the "laying on of hands," the placing of the blue stole on the shoulders of a young priest as a sign of entering into the pastoral use, to hear Mr. Heinrichs' Declaration of Faith and Purpose and the Bishop's blessing and prayer, was indeed something to be long remembered. Bishop Pendleton preached on the dramatic story of the Lord appearing to Mary Magdalene, showing that it is in the degree that we are in the spiritual affection of truth that the Lord can reveal Himself to us in His Divine Human.
     Sunday afternoon was spent at the hospitable home of Mr. & Mrs. W. Schuurman, where people relaxed in a conversational mood, played tennis, swam, and in between partook of a bountiful tea. This afforded a welcome break after our intensified fare of Assembly meetings.
     At 7 p.m. there was a special service for the administration of the Holy Supper, with Bishop Pendleton as celebrant, and the Rev. A. W. Acton and the Rev. D. W. Heinrichs as assistants. A large congregation took advantage of this appropriate way of closing our Assembly. At the three services on this Easter Sunday a total of 241 adults and children was present.

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     But the Assembly was not quite over, for we all gathered in the church hall for tea. The Durban pastor took the occasion to thank Bishop Pendleton for presiding over the Assembly with such inspirational leadership, and the General Church for making his visit possible; he then called on Mr. Lou Levine to speak on behalf of the Society. At this point we reluctantly realized that the episcopal visit was drawing to a close. In most appropriate remarks, Mr. Levine expressed our deep thanks to, and our great admiration for, Bishop Pendleton. Despite his personal embarrassment, the Bishop responded by saying how important it was for the leaders of the church to know the people in all the societies. He sincerely hoped that the next episcopal visit would not be long delayed, and with that happy thought in mind the Sixth South African Assembly came to a close.

     ANNUAL MEETINGS OF THE AFRICAN MINISTERS

     Two days after the Sixth South African Assembly the Bishop travelled with the Rev. and Mrs. D. W. Heinrichs and the Rev. and Mrs. A. W. Acton to Kent Manor, Zululand, 125 miles from Durban, to preside over the annual Ministers Meetings. During the five days of meeting the whole party stayed at the hospitable home of Mr. and Mrs. Fred Parker, within easy walking distance of the church. Everything was so efficiently arranged that it seemed no effort at all for the Parkers to entertain five extra guests in their home; and the walls must literally have expanded over the weekend, when their three sons, two daughters-in-law, the fiancee of the third son, and a grandson, joined us.
     In addition to the Bishop, the Superintendent and his Assistant, there were 13 African Ministers present. The six sessions were held at the stone and thatched church building on the morning and afternoon of Wednesday, Thursday and Friday.

     Bishop Pendleton formally opened the meetings at the first session with prayer and reading from the Word. He expressed the affectionate greetings of Bishop de Charms to all the ministers, and stated that it was the fulfillment of a long ambition on his own part to be present at such meetings. He then addressed the ministers on the visible God of the New Church. In a fashion that will be known to our readers, he presented this profound doctrine in such a clear and direct way that all present felt that they had been given a new insight into the church's teaching on this subject. An interesting discussion followed.
     The second session was opened by the Superintendent reading a letter of greetings from the Secretary of the General Conference Mission which spoke of certain uses in which the three branches of the New Church in this country could join.

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After an interesting discussion the Superintendent was asked to send an appropriate reply. There then followed the Superintendent's report, which reviewed the work of the past year and considered the current uses of the church and plans for the future. Amongst other things brought out in this, and in later reports, and discussed during the sessions, were the following:
     Publication. The total value of the sale of books had been L34:17: 1, which is the highest yet recorded. This included over 50 copies of the Doctrine of Faith, published during the year, and about 100 copies of Umchazi. It was reported that the Swedenborg Society's Zulu edition of the Doctrine of the Sacred Scripture would be published during the coming year, which will complete the publication of the Four Doctrines in Zulu-all translated by the Rev. A. B. Zungu.
     Umchazi had been published twice during the year, in separate English and Zulu editions. Appreciation of its contents was expressed, and it was felt that the continued semi-annual publication at regular dates would enhance the great use this magazine performs for the Mission.
     Booklet on Morals. This is a work that the Rev. B. I. Nzimande, helped by the Rev. M. M. Lutuli, has undertaken to present the church's teaching on morality, with special reference to young people. The Superintendent was asked to go over some of the chapters which had been prepared with the idea of adapting them more directly to the young people. It was agreed that these chapters could be published in two or three editions of Umchazi, and later published as a separate booklet.
     Translation of the Writings into Zulu. The standing committee reported that it had under consideration the translation of over 250 special terms ', but was not yet prepared to offer the results of its studies for the consideration of all the ministers. The importance of finding the best Zulu terms in these early days of translation was emphasized.
     Young People's Winter School. The importance of this school to the work of the Mission was generally expressed. It was commenced at Hambrook last July, and it was resolved to hold the next session of the school at our Society at New Farm, near Durban, next July. The school offers a week's course, with five periods a day, in the fundamental doctrines of the church, taught by the Superintendent and four other ministers. It also includes the services on the preceding and succeeding Sundays, as well as various social projects. The students range from 15 to 20, with a few older ones attending.
     F. E. W. Elphick Memorial Fund. Rather than buying something for each society it was decided to leave this money in the savings bank so that it might contribute to the future security of the Mission. If other contributions were added it might enable us to expand our uses in the future.

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     The Rev. Armstrong Maqelepo gave a thoughtful paper on "The Existence of the New Church," with special reference to Africa. He had done much research on the beliefs of the various African tribes before the arrival of Christianity, and by applying correspondences to some of these primitive beliefs he arrived at some very suggestive results. The paper was an original study and should stimulate further studies in the same field.
     The Rev. Peter Sabela presented a paper on "Influx and Efflux." gathered together many of the teachings of the Writings concerning the need of receiving and developing the Divine truth in our lives before we could receive new influx out of the heavens.
     A third paper was given by the Rev. Paul Sibeko, on the subject of heaven and hell as the Gorand Man. This thoughtful paper led to a full and useful discussion. A fourth paper, by the Rev. Johannes Lunga, on the origin of conjugial love had to be canceled because of his illness. All these papers, and the discussions that followed, gave the Bishop ample opportunity to amplify the church's teachings on a variety of subjects. The last session, at the Bishop's request, was a discussion as to what the African ministers considered to be the biggest obstacles to the growth of the church. Among other difficulties mentioned were the lack of a New Church day school, the economic pressure. For men to leave their homes in search of employment, the Bantu custom of a bride following the religion of her husband, general poverty, and certain of the government regulations. The Superintendent concluded the meeting on a more hopeful note, stating that while many of the things mentioned were beyond our control, yet the Mission was doing what it could to minimize their adverse effect, and spoke of how this could be improved in the future.
     The members of the Society had been invited to join the ministers in the weekend activities. Unfortunately the weather broke and we had continuous heavy rain over the weekend, turning the roads into quagmires and making many streams impassable, thus making it impossible for a number of people to attend. Despite this there was a good attendance at the Saturday afternoon meeting, when the Bishop spoke of the First and Second Advents of the Lord. The Rev. B. I. Nzimande then read an address of welcome and thanks to Bishop Pendleton [p. 369], stating that he had shown himself a true father by providing natural as well as spiritual food for his people. (The Bishop had added considerably to the weekend festivities by providing the Society with an ox.) A small group, under the Rev. P. H. Sabela, then sang two beautiful songs which they had prepared, after which a hymn and the benediction brought the meeting to a close.

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     Just after 11 a.m. on Sunday morning, six ministers, including the Bishop and the Superintendent, entered the chancel. After the opening Service, candidates William Kunene and Armstrong Maqelepo presented themselves for inauguration into the priesthood, immediately after which the Rev. Mafa M. Lutuli was ordained into the second degree. The instruction from the Writings and the ordination service were translated into Zulu by the Rev. A. B. Zungu, and this seemed to add to the solemnness which is always associated with this important service. The Bishop later preached on the use and duty of the priesthood in building the church upon earth. The Service was concluded with the administration of the Holy Supper to some 60 communicants. The church was almost filled with adults and children, despite the weather, and the beautiful singing testified to the delight felt by all present. After the more than two-hour service, the people remained in their places, until the Bishop came out to say farewell to them, and the Superintendent to thank the Society for the efficient arrangements they had made for the meetings. Then, amid cries of "Hamba kahli" we made a quick dash in the rain to the Parkers.
     After dinner the Rev. D. W. Heinrichs safely navigated us over the slippery roads to Durban, and the first thing the following morning the Bishop caught a plane to Salisbury on his return journey.
Everyone in South Africa would like to express their appreciation to the General Church and to Bishop Pendleton for this visit. It was a wonderful inspiration both to the European Society and the members of the South African Mission. And we would conclude with the hope expressed to the Bishop wherever he went that it will not be another ten years before the next episcopal visit.
     A. W. ACTON
WELCOME ADDRESS 1958

WELCOME ADDRESS              1958

To our most beloved the Rt. Rev. W. D. Pendleton,
Assistant Bishop to the Bishop of the General
Church of the New Jerusalem:

     On behalf of the Ministers of the South African Mission, and the members of all their societies, we welcome our Bishop-and feel that his presence among us will inspire a deep love of the Lord's church, and that thereby this visit will be of great value in stimulating the work of the Mission among us.

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     We pray the Lord that it may become possible that such visits in future may take place at shorter intervals than has been possible before.
     We wish the Bishop to convey our deepest thanks to the Bishop of the General Church, and the bodies under him that have made this visit possible.
     While thanking the Bishop for the spiritual nourishment he has given us, we do not forget the fact that he has shown us [himself] to be our real father, in that he has also provided us with natural food.
     With all these words in our minds we say thank you very much for this memorable visit, which will abide long in our minds.
EXISTENCE OF EVIL 1958

EXISTENCE OF EVIL       Rev. A. WYNNE ACTON       1958

     (Delivered at the Sixth South African Assembly, Durban, Natal, April 5, 1958.)

     It is a fundamental of religion that God is pure love and mercy, and that all His works are done in truth. His love is shown in His purpose of leading all men to eternal happiness, and His truth in the means He has established to effect that end. The question arises in the natural mind: If God's love is the salvation of the human race-and His omnipotence can accomplish all things-why are not all men saved? How can man apparently thwart God's will? Why do not all men receive the eternal happiness that He wills to give them? Why does evil with its misery and suffering exist in this world, and continue to eternity in the next? Indeed, why did God ever permit evil to arise in the first place?
     To the spiritual mind, enlightened by Revelation, there is no serious problem here. It begins with the conviction that God is love itself, and the nature of that love is "to love others outside of Himself, to will to be one with them, and to make them blessed of themselves" (TCR 43). The Divine love is infinite giving, imparting its blessedness to others in such a way that they may feel it as their own. Such love can find its satisfaction only in creatures as it were separated from itself-in beings who are free to receive that love and feel it as their own.
     For this reason the creation of man with free will was a necessity of the Divine love. Only that which a man feels free to choose or to reject can he feel as his own; only that after which man has striven of himself can impart to him true delight. Free will postulates the possibility of a choice, for which reason man was so created that he could freely choose to follow his Creator or to go his own way.

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     God's love is not to receive, but to be received; not to possess the object of His love, but to be possessed; not to compel, but to reciprocate. His desire to give Himself freely to man was so ardent that He had to permit man the possibility of refusing that love. And from man's refusal to receive, from his abuse of this most precious gift of free life, has arisen all evil with its attendant misery and suffering. This is not to attribute the formation of evil to the Divine-an unthinkable idea-but the permission of it was inevitable from the very nature of the Divine love.
     Before going further we would emphasize the need of approaching our subject from the light of Revelation. The Lord has revealed Himself, and the nature of good and truth and of evil and falsity, in His threefold Word, because we could not discover these truths for ourselves. It is not for us, then, to form our beliefs from our natural conceptions of what is good and evil, but to learn what the Lord has revealed. It is especially important in this subject, since evil touches so closely every plane of our life. The selfish loves into which we are born continually obscure our sight of what is true and orderly; our proprial love by its very nature seeks to justify itself, and this it can do only by means of falsity. Just as an active state of passion blinds man to reason, so the deeply seated evils of his heredity blind him to the realization of the more fundamental issues of right and wrong. Apart from Revelation, then, we can only judge the nature of evil from sentiment and prejudice, with no sure objective standard.
     And let us make sure that we know what evil is. The natural mind considers such a question redundant, for do we not see it around us every day, appearing in a thousand different guises? But as we shall show, what we see in this world is the result and manifestation of evil rather than evil itself. We must turn to the realm of the spirit if we would see its origin and real nature, and this we can do only with the aid of Revelation.
     Let us begin with the self-evident proposition that there is one only life, that is, God. This life in its essence is Love, and in its form or proceeding it is truth and order. Since creation was from this one Divine love, its form and order are imposed on every created thing from inmosts to outmosts. Only to man was given the ability to depart from that order, and his freely chosen departure was the origin of all evil.
     Put it in another way. God created all thing for use. Things on lower planes were created to perform their uses to those on higher planes, and so on successively to the highest plane of creation, which is the angelic heaven; thus every least thing in the universe was created by God to play its part in effecting His supreme purpose. On every level of creation below that of man, this order is fixed so that everything must contribute its use to the good of the whole. Thus, despite the disorders introduced by man, the universe continues in its orderly progressions.

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With man, however, this compulsion ends. He was created with the ability to use all things on the lower planes for the purpose for which they were Divinely intended, or to abuse them and turn them away from that purpose to his own selfish gratification. To abuse means simply to turn something aside from its proper use, and this abuse is the origin of all evil. For instance, the delights of the senses are given in general for the purpose of building a sound body in which a sound mind can be formed. The endeavor to seek these delights for their own sake, apart from their intended use, or even contrary thereto, brings its consequent disorders. The evil arises, then, not in the action, but in the motive and purpose from which the action arises.
     Thus evil, in the first place, is man's perversion of influx from the Lord. It can continue in its real existence on earth because man's mind is fixed by the ultimate things of this world, and is thus held in a continuing state of perverting all that inflows. If there were not this fixity in man's mind, and if there were not the continuous influx from the Lord, evil could have no existence; or for that matter, neither could good, and there could be no man. It is the influx from the Lord which brings about the possibility of both good and evil, but the cause of the evil is in man's reception; even as the same sun causes both the good and the useless plants to grow.
     Consequently, we may see that evil is not a thing in itself, in the sense that it is something having self-life; rather is it a state of man's mind, abusing the good gifts given him. There is nothing in the universe which was not created for some use; and equally there is nothing that cannot be abused by man. It is man who turns everything one way or the other, and thus to him must be attributed the full responsibility of evil; for the evil is not in the thing, but in the first place in man's intentions and purposes.
     This gives rise to the appearance that evil is nothing. Once, when Swedenborg had finished the section on conjugial love and was meditating on scortatory love, an angelic couple approached him and said: "We perceived and understood what you were previously meditating on, but the things on which you are now meditating are beyond us and we do not perceive them. Lay them aside for they amount to nothing. . . . How can a love be possible which not only is not from creation, but is also against creation. We regard things opposite to creation as objects of no reality." Swedenborg replied: "The love on which I am now meditating is not nothing for its exists. . . . Evil regarded in itself is not nothing, though it is nothing of good . . ." (CL 444).
     The thought that evil does not exist is a popular belief at this day. The argument is that if there is one only life, and that is good, how can there be such a thing as evil; it only appears to exist because of the perverted imagination of man.

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Such teaching appears to exalt goodness and to draw man's thoughts to the infinite love of God; it claims to lift man's mind above the unclean and sordid things of the world into the realm of eternal light. But perhaps the greatest appeal of this teaching is the thought that it can apply on the physical plane as well; for it claims to be able to teach man to think aright as a means of overcoming all his bodily infirmities and sufferings. Lift your mind above wrong thinking, it is said, and you will be healed in mind and body.
     There is grave spiritual danger in this outlook, which becomes all the more serious because of the basis of truth upon which it is founded, and because of its apparent spirituality. In the first place, it is incompatible with any belief in the sole Divinity of the Lord Jesus Christ. He is simply a supreme example of a man who devoted His life to the contemplation of goodness with such success that He could cure others of their physical infirmities; He can be regarded as an absolutely unique person, but not as God. Secondly, it entirely ignores the Lord's teaching in the New Testament concerning the reality of evil and eternal punishment; and it would have to discard much of the Old Testament, which gives such a frank and honest presentation of the evils of mankind.
     Further, it encourages a perilous delusion that man is fundamentally good, rather than evil. It leads him to look away from his evil to his supposed goodness: look to what is high and noble, and the appearance of evil is no more! Thus it does away with the need of self-examination for particular evils with the purpose of shunning them as sins; whereas the Writings tell us that "the good of life, or living well, is to shun evils because they are against religion, and thus against God." And it is added: "If you do good to the fullest extent . . . and yet do not shun evils as sins against God, none of these goods are good; they are either hypocritical or meritorious, for evil is still inwardly in them" (DP 326: 8). Hence such a teaching perpetuates the dire falsity mentioned in the Writings, that "hitherto man have not known that to shun evils as sins is the Christian religion itself" (DP 265).
     As we have seen, evil is primarily a state of the mind-the perverted form in which man has chosen to receive the heavenly influx. It is this reception which determines his character, and makes him to be the particular individual that he is. The ordering of the mind is always from within; but the way of that ordering is determined by man's outward life, for the Divine can work only with the materials which we provide, that is, the things we allow to pass through our senses into our minds. These are the building blocks out of which the Lord forms our spiritual homes.

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     The Lord has provided wholesome food for the mind in the revelation of Himself as the Word-the means whereby He approaches man from without. Man is thus free to take into his mind the correspondential Divine truths revealed, and thus provide within himself the spiritual stuff out of which the Lord can build a heavenly habitation. Then can the Divine from within be present in the Divine truth that man has received from without, for the Divine can inflow only into what is Divine. Man, on the other hand, is free to reject the leading of the Lord's Word, for he can reject anything that comes to him from without. When man does this the Divine can have no resting place in the mind of that individual, since he has wilfully rejected the means provided for his free response to the Lord. The Lord is indeed present within the soul of that man, for otherwise his life would cease, and to a small degree can reach down into his mind to withhold him from the ever deeper infernal depth into which he would cast himself.
     It is similar with the human body. The Divine life inflowing through the soul forms the body in the first place and ever seeks to maintain it in health. But the soul can accomplish its purpose only in accordance with the material we offer it from without. If we present the body with harmful food, the soul is handicapped in maintaining its health; or if we abuse the body by a disordered life, the activity of the soul is directed toward minimizing the harm we would bring upon it.
     The general law of all creation-spiritual and natural-is that the Divine descends directly to the most ultimate plane, and thence returns to itself through successively higher planes. The story of creation tells us that God first created the heaven and the earth; then the succeeding days of creation mark the return to God through the mineral, vegetable and animal kingdoms up to man as a spiritual being. The descent is a purely Divine operation apart from all created things; but the return is by means of the Divine operating in and through those things He has formed.
     This order of influx presents the reason that the Lord could not create man as an angel of heaven; for all creation, until it reaches down to the ultimate plane, is a work purely Divine, beyond all finite consciousness. There is no separation of the Creator from the created until the most external plane is reached, and only there does every created thing have the basis of its fixed, constant existence. This is true also of the mind, or spirit, of man. This can be formed by the Lord as a fixed and eternal entity only on the basis of the fixed things of this world. Man's spirit does indeed exist on a plane discretely above the material, both while he is in this world and the next, but its form has been determined by means of the lower plane, which ever remains as the ultimate basis.

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Unless this were so man could have no continued individual existence, no consciousness of his own life, no blessedness of receiving and responding to the Divine leading; in other words, no humanity.
     It is according to this law that man's life-shaped in this world remains such to eternity. It can indeed develop and be perfected, but it cannot be essentially changed, for this would be to change the man himself as to his individual life, and man's sojourn on earth would be purposeless If the Lord could miraculously change an evil man into an angel of light upon entering the other world, what would be the reason for man's life on earth with all the evil and suffering which he brings upon himself and others? Indeed, if man could thus be changed instantaneously from evil into good, either in this world or the next, would it not rather be the opposite of mercy to allow evil to exist at all? Why should the Divine allow evil to exist for ages, when in a moment by a Divine act He could wipe it out?
     To superficial thought this may seem a hard saying, for it involves the eternal duration of the hells; it seems to forbid any reformation, any second chance to improve when one has seen one's errors. This is not so, however, as the Lord ever holds out the possibility of reformation to every man; the only restrictive force is man's own unwillingness to reform his life. No man is permitted to enter into his permanent place in hell until his life has been formed in such an irrevocably fixed pattern that he has entirely renounced all desire to change it.
     But, men say, the time is so short. What is the span of one life in relation to eternity? Why should the mistaken choice that man may make in his comparatively few years on earth bring eternal unhappiness upon him? Such an attitude has proved fertile ground for the spread of the ancient Indian doctrine of reincarnation. According to this, man has innumerable rebirths upon earth, so that he may become better each time, until he finally reaches his degree of perfection; though it is difficult to see how he can improve on his previous lives since, with rare exceptions, he is not supposed to have any memory of his past mistakes; if not, how can he correct them?
     This doctrine undoubtedly had its origin from a perversion of the teaching known in he Ancient Church that there is a spiritual birth exactly corresponding to the natural birth. There is no basis for its literal application in the whole of Scripture. Although the Lord's saying to Nicodemus-"Except a man be born again, he cannot see the kingdom of God"-is sometimes quoted in its favor, it is, in fact, the opposite, for when Nicodemus put a literal interpretation upon it the Lord corrected him. It is a dangerous doctrine, as it tends to take away from the urgency of man's assuming his full spiritual responsibility in the present. It is very easy to procrastinate in our spiritual obligations, feeling that there is no hurry in striving for the heavenly life; if we believed we had many lives in front of us, we should do so even more.

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     We have seen the philosophical reason why this could not be, namely, that man can freely form his life only on the basis of what comes to him from without; only that which comes to him through his external senses can form his individual character. When man leaves this world his character is fixed and his love is formed: to change this would be to change the man himself so that he would no longer have any individual existence. Not even the worst devil of hell would wish his life's love to be changed, for a man is his love, and holds to it as his very life. No one lacks constant opportunity to receive a heavenly life while he is still here on earth, to repent of the evils he has desired and done, and to reform his life according to heavenly order. We can be sure that the Lord's mercy desires this, and His power makes it possible, and it is presumptuous on our part to suppose that we can provide a better way of salvation than that which the Lord Himself has ordained.
     Such a fallacious idea has a wide appeal to men because of a mistaken idea of hell as a place of eternal torment. Hell is a state of mind within man-a state of the love of self and the world to the rejection of all things of Divine order. Those who have that state within them desire and form corresponding appearances around them. Because their loves are depraved and deformed they have a corresponding environment, and in any other environment-such as heaven-they would be most unhappy. And since they strongly resist the least attempt to change their love, they would equally resist any attempt to remove them from hell. The degree of happiness of which they are capable can only be enjoyed there.
     We have considered the essential nature of evil-that it is a perversion of the Divine inflowing life, and an abuse of the laws of Divine order. What shall we say of the evil that we see in this world? From seeing the real quality of evil, what lesson can we learn concerning our life here?
     Since evil is primarily a perverted state of mind, what we see in this world is a manifestation of that perversion. Selfish love leads to distorted thought, which in turn leads to wrong deeds. The wrong doing must be corrected by changing both the external and the internal from which it proceeds. To change the deed only, without reference to its evil origin, cannot be effective; for then the root remains hidden, to break out in some fresh way. The Divine truth shows us the root of all evil: it reveals the laws of God's providence and order and all things that are opposed to them; and it is only as mankind learns those laws, and observes them, that evil can be removed from the earth.
     We are living, for instance, under an almost constant threat of an all-destructive war.

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We may be thankful that there are many men of good will in the high places of state who are diligent in their efforts to prevent its outbreak; they are searching for just agreements and compromises which can preserve peace among nations. This is well, and they deserve our full support; but the only ultimate hope for true peace among men is the removal of evil at its source, that is, learning the way of the Divine order and living according to it. In the longest view, we, as New Church men, may best serve our fellowmen by strengthening the church upon earth. Whatever political aims and national ideals we may cherish, we may best contribute to peace and order upon earth by spreading the knowledge of the laws of that order.
     Again, there is great concern at this day with the unruliness of our youth. Many reasons are given-poor economic conditions, lack of moral discipline, broken homes, and lack of religion. Undoubtedly, such conditions encourage delinquency, but they are not the cause of it; many young men and women may be brought up in the most unfavorable conditions, and yet turn out to be respectable and responsible citizens, while others brought up in apparently the best conditions turn the wrong way. The real answer to this problem is the recognition of Divine laws of order, and the intelligent effort and zeal to train children according to those laws. If a young man can be made to realize that he is placed upon this earth by a loving God in order to perform a use to his fellow man, he will cultivate a sense of duty that will carry him through all the trials and tribulations of youth. In past generations this strong sense of duty has been preserved with many people; how much stronger should we be able to make it with the interior things of the Word as our guide.
     As we have seen, the very life of religion is the shunning of evil. And so we are told that "the first of charity [or the primary thing of the life of religion] is to look to the Lord, and to shun evils because they are sins, which is done by repentance" (Char. 1). Note that this life is twofold: to look to the Lord, and to shun evils. We must look to the Lord in His Word that we may learn thence the way of the Divine order, and we must look to Him in His church and its worship that we may gain the strength to follow in that way. Only after learning the laws of the Divine order can we know the things opposed thereto that must be cast out of our lives. As stated in the Divine Providence: "Heaven is granted to those only who know the way to it, and walk in that way. . . . In what is angelic there is a knowledge of the way from walking in it, and a walking in that way through a knowledge of it" (no. 60).
     The first truths which we learn are like the directions we seek before setting out on a long unknown journey. Following these directions presents many difficulties; we hesitate here and there to know which road to take; we take wrong turnings, and have to retrace our steps until we return to the right way.

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But if the directions are correct, and we are diligent and intelligent in following them-not ignoring them in favor of some short-cuts of our own devizing-we will finally reach our goal. Afterwards, the more frequently we traverse that road the more we can do so with confidence and assurance, for we know the way from walking in it. Thus it is only by the actual shunning of evils that we may inwardly know and traverse the way to heaven.
     It has been suggested that the emphasis on the existence of evil and the necessity of shunning it as the first of religion induces a negative attitude; that it is better to look always to the positive side of life, ignoring the very existence of evil. But this latter is to live in a world of illusion, covering over evil so that it does not appear, and can remain within as a cankerous sore, spreading its hidden poison. Realistic life recognizes the existence of evil, and faces it. This does not imply that we are always to dwell on the thought of evil, for we are to seek first the kingdom of God and His righteousness. But we must recognize the existence of stumblingblocks along the way. Our gaze is upon the city set upon the distant hill, but we must not have our heads so much in the clouds that we do not see the dangers that beset us upon the way. In our journey we must climb many mountains, from the top of which the city can be seen in its glory; but we must also descend into the valley, when our vision will be obscured and we must search diligently for the way up the next mountain.
     To combine ideals with practicality is to be realistic. As long as we abide by and develop the teaching of the Writings our gaze will ever be fixed toward spiritual virtues, for we are constantly reminded that the whole purpose of life is a heaven from the human race. To fulfill this purpose in our own lives will be our constant and guiding aspiration, and what more truly noble and exalted ideal can man have? But the more noble the ideal, the more anxious will we be to search out every hindrance along the way, that we made overcome it.
     Because the Lord is pure mercy, He has provided that all men may be elevated into the heavenly life; and because He is omnipotent, the means He has established for man's salvation are sure and perfect. But man, in his proprial intelligence, would question those means which He has ordained and revealed to us. Man would question the Lord's mercy because in some particular case he cannot understand it, thus placing his puny mind against infinite wisdom; or man would suppose that he could devize a more perfect system of salvation and discard whatever he does not like in the Divine ordination. In every page of the Writings we are taught that God is infinite and perfect order; that He has created all things according to its pattern; but to man only He has granted the ability to cooperate with this order, or vainly to strive against it.

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     This truth is epitomized in the following statement: "The Divine truth which proceeds from the Lord is what makes order, and is order itself. Consequently as everything that is according to Divine truth is according to order, it is possible; and as everything that is contrary to Divine truth is contrary to order, it is impossible" (AC 8700: 2). Here is the whole teaching. Our salvation is possible if we conform our lives to that order which the Lord has shown us in His Word; if we do not, our salvation is impossible. Further, if we strive to build the church upon earth according to the laws of Divine order its establishment and growth is not only possible but assured; but if we are working along lines of our own devizing, in contradistinction to what the Lord has revealed, however great our efforts, the church cannot be established, for everything contrary to order is impossible. To insure the establishment of the church in our own lives, and upon earth, it must ever be our effort to enter more fully into the understanding of that Divine order, that with intelligence, determination and zeal, we may shun as a deadly poison everything opposed thereto, and allow the Lord to build His house upon earth.
LITTLE THINGS 1958

LITTLE THINGS       ANDREW R. KLEIN       1958

     Commencement Address: 1958

     This is the day above all others when the minds of all of us should be filled with great things-great hopes, great dreams! Ahead lie opportunity and challenge, in a world in which big things are crying to be done. With an outstanding talent for being out of step, I choose to talk to you today concerning little things.
     The importance of paying close attention to little things has loomed ever larger in my eyes as my work in the field of patent law has lengthened, until it now spans a period of more than thirty years. In case you may not know the term, let me say that patent law deals with inventions-new compounds, new machines, new processes and new products. When you hear the word "invention" you are likely to think of something vast and complex, the work of genius. Believe me, that is not the case. Most inventions, indeed all save a very few inventions, have to do with little things. Even some which are invariably called great inventions are basically extremely simple.
     Take, for example, the invention of the phonograph. The sage of Menlo Park was deaf, because his eardrums had been ruptured.

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The eardrum, as you know, is a tight little diaphragm that vibrates when sound reaches it. What Edison was trying to do was to make an artificial diaphragm to mount in the small end of an old-fashioned ear trumpet. The trumpet would collect the sound, and the diaphragm would concentrate the vibrations. Edison tested the diaphragm by holding a tuning fork against it, and found that when he did this the trumpet acted as a megaphone to broadcast and amplify the sound, and that it could handle a blend of the tones produced by several tuning forks. From this small point of keen, attentive observation was born the phonograph, which brought the blessing of music into millions of previously silent homes.
     Consider the endless hours of drudgery that have been saved by the invention of the sewing machine. Long before the time of Howe, machines had been devized for pushing an ordinary needle and thread through fabrics. But the one, all important thought was lacking. What did Howe do that no one had ever done before? He moved the eye of the needle from the big end down into the point. How small a change! And yet it solved a problem that had defied all other craftsmen.
     I think the lesson of these two inventions could be found repeated in a score of other great inventions, namely, that the vitalizing germ was, in fact, a very tiny microbe-just a shadow of a shade of difference from what was known before.
     But that is not the point at all. The real point is that after every great invention has been made a veritable host of lesser inventions always seems to follow. There was greatness in the concept of the phonograph and of the sewing machine. But the first phonograph and the first sewing machine were so crude and so unpredictable in operation that they were both regarded as impracticable toys. The same was true of the telegraph and of the telephone. The original Linotype was such a monstrous affair that it could not be built at a price low enough to tempt any printer to buy it.
     I used to work one of the old Calligraphs-the granddaddy of the modern typewriter. It was almost as big as a. bushel basket. Every type bar carried only one key. The keyboard was a wonder to behold; and you could not see what you had written, because the point of impact was directly underneath the roll that carried the paper. It took literally thousands of detailed improvements to produce the modern prototype, which is very much smaller, very much lighter, and many times as efficient as its ancestor. Most of you will recognize some of the major improvements if I name them. The shift key, which made it possible to cut the number of type bars, the size of the keyboard, and the number of operating parts in half, was one of these.

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Another major advance was visible writing, so that you could see what you wrote as you wrote it, and could make corrections. But why go on? The point is clear that many, many small and patient steps had to be taken before perfection was achieved. Indeed, one may surmise that perfection is not yet at hand, and that still more important changes are yet to be conceived.
     The same thing is true of almost every great advance. Each solves one problem-and creates a host of others! Thus the invention of the automobile produced a rather simple and extremely temperamental powerdriven buggy. Literally thousands of inventions have been made-in batteries, self-starters, gears, automatic transmissions, and a hundred other fields-to bring us the modern car that most of us take for granted today.
     I have explained the subject of patents of invention in some detail because that is the field which I know best, and one in which I modestly admit that I am qualified to speak with some authority. The real point of this story is not so limited in scope. All of you cannot be great inventors, or even run-of-the-mine inventors. The real point is the basic philosophy which my work taught me. It boils done to some rather simple rules which I suspect may have general application to every human life.
     What we see in the making of inventions is a realization that the new product is, almost without exception, the result of combining in a new and useful way things that were known before. What really happened was that a new relationship was found between known facts. The name of the author escapes me, but the clearest statement of the concept is: Genius is the ability to appreciate relationships to which the ordinary mind is blind.
     This brings me to a most important question. Why is the ordinary mind blind? The answer, at least in the field of my own experience, becomes clearer with each fresh contact with an inventor-the ordinary mind just does not pay attention. More especially, it does not pay attention to little things. It takes the world in which it happens to be almost entirely for granted.
     Since it had always been customary to pull the thread through the fabric, it was logical to put the eye in the heel of the needle instead of in the point. But when Howe decided that the only way to do the job by machine was to push the thread instead of pulling it, the old logic disappeared; the nearer the eye was to the point, the better.
     The people who make inventions are as various in their characteristics as mankind in general, but they have one trait in common. They have learned to look at what catches their interest with eyes that do not take for granted but are keen and analytical.

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By reason of this characteristic they have learned to see what others miss, and by practicing this habit of close observation they have developed and made strong what one writer has described as "mental muscles," trained and skilful at the work of solving problems.
     This brings me to the real heart of this discussion. For it is my conviction that much of the unhappiness and frustration in an ordinary lifetime could be cured, or at least alleviated, if everyone would apply to his own existence the same rules that the inventors follow. What are these rules?

     1) Never take your environment for granted.
     2) Always be aware of the fact that there may be a better way to tackle any task.
     3) Never forget that when you really get down to the heart of a problem you will almost always find that it exists simply because some little thing is wrong.

     It does not take a man of genius to follow these rules, and they do not by any means apply only to mechanical inventions. One of the greatest inventions ever made had nothing to do with compounds or machines. It was the system of checks and balances set out in the Constitution of the United States. All nations, before that time, had exercised the three vital functions of government. They had the legislature to enact law; they had the administrative or executive body to see that the law was obeyed; and they had the judicial machinery to protect the innocent and punish those who disobeyed. What was new and vital was our system of keeping these three great functions separate and in balance, under the trusteeship of an informed electorate.
     That inspired answer to an age-old problem was patiently worked out by alert and seeking minds, who found a new relationship between the powers of government to which the statesmen of the world had formerly been blind. The same rules which guided the framers of the Constitution can and will operate, not only in times of national crisis, but also in almost every form of daily life. Their results will be much less dramatic, but infinitely more frequent. Let me show you how they can apply to you, the graduating classes.
     Each of you has a secret belief that you are, somehow, rather special. Do not deny it! Your elders have it, too. You somehow hope that because of your special problems you will receive some special help in solving them, and you also believe that if you should happen to reach an unlawful solution, the Lord will understand and forgive in you what would be a deplorable evil in someone else. You forget that the Lord has given you a set of rules to follow, and that He comes with special light and aid only when you follow those rules.

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Like Naaman the Syrian, you expect to be cleansed of your leprosy by some great miracle, and are offended to discover that all you need to do is to follow God's commandment, even though it calls for no more than the doing of some little thing, like bathing seven times in Jordan.
One of your major problems right now is that of deciding on your use in life. You hope that, sooner or later, you will think of some kind of work that will seize upon your imagination and your ruling love, whatever that may be, and you will be able to dedicate yourselves with undivided minds to the performance of that use. Meanwhile, you will find a job, just to put food on the table.
     Good friends, the man who knows at the threshold of his useful life what his life's work will surely be is very rare indeed. Doctors, lawyers, engineers, ministers, teachers-all with whom I have discussed this problem have admitted that when they first decided what work they wanted to pursue they had to make a choice. With some it was a difficult choice to make, because they had many talents and could have gained success in any of several fields; with others, what they had to go on was no more than a strong preference. The important point is, that every one of those who claimed to be happy in his use said, without exception, that it proved to hold vastly more of challenge and reward than he had even begun to imagine when he started out.
     The reason that some attain happiness and fulfillment in the performance of their use, and others merely live out a life of frustration in a job of pure drudgery, seems to be explained in the doctrines of our church. The crucial test is the motive which underlies your work. Do you approach it from any love of doing useful work, or do you undertake it simply because you have to work if you want to eat? The second test is, how do you perform your work? The Writings tell us that charity can be performed only by doing what is good and just in the office business or employment in which a man is engaged, and that the work is and should be in a man's mind continually.
     When we begin to perform a use from a love of being useful; when we begin to give it our whole attention in an effort to discharge our obligations earnestly, sincerely and justly; then gradually, oh, so very gradually, we begin to become forms of charity, and to find a real delight in our chosen use. In other words, those of you who do not yet feel any great, compelling urge to follow some one line of work should not by any means despair. Look around for work that needs to be done, and that holds some interest for you. Then, when you start to do it, look at that work with seeing eyes. Take nothing for granted. Ask yourselves constantly: Is this the best and most effective way to do this thing?

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When you tackle a job in that spirit, and give it all you have, you will discover that it leads to greater possibilities than you had imagined. You will find in it unsuspected stimulus, and a gratification and sense of accomplishment worth many times more than the casual worker could ever hope to see.
     The opportunities for those who pay attention are without limit. You can bring the same faculty to bear on every phase of life, and it will reward you well. Even in the little things of life at home never take anything for granted. Tell your wife, now and then, that you love her; tell your children, now and then, that you noticed and appreciated some chore that they have done particularly well. Do the minor works of charity and plain politeness, and you will build a life of happiness and love at home, to match the life of happiness in the performance of your major use.
     For happiness and love, no matter what you see in magazines and on the television screen, are not those great and all-consuming moments of high ecstasy and passion. Such moments, if they come at all, are few and very fleeting. True happiness, in use, in love, and for eternal life, rests on the solid foundation of a myriad of little things-memories of hardships met and conquered hand in hand, memories of little triumphs shared. Most especially, as the years pass, will you find joy in states of faith and reverence, in humble worship of the Lord.
     Therefore build your love and your use, which together constitute your happiness, from an endless number of small but worthy things, and it will rise, like coral islands from the ocean bed, serene against the storms and tragedies of life, and death itself shall not prevail against it.
DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     4. How and Why Genuine Miracles are Done

     Psychological Miracles

     We have shown that manifest miracles are possible, and have described the general law of influx by which they are performed; and we will now consider more particularly how and why the miracles of the Word were effected. These miracles, as recorded in the Scripture, are of three distinct kinds: First, psychological miracles, effected by an unusual influx into the minds of men. These include the opening of the spiritual sight by visions and dreams.

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Such were the visions of Ezekiel, Daniel, and John the Evangelist; and such also were the dreams of the butler, the baker, and Pharaoh, in the story of Joseph. They include also speech with spirits and angels, when the one having the vision is in a state of wakefulness, as was the case when the angels came to Abram, to Lot, and to Gideon; and also when the Lord appeared to the apostles in the upper chamber at Jerusalem, on the road to Emmaus, and at the Sea of Galilee after His resurrection. And finally, they included spiritual phenomena mistaken for happenings in the natural world. This was true of the sun standing still, as recorded in Joshua 10: 12, 13; and also of the shadow receding ten degrees on the sundial of Ahaz, as described in II Kings 20: 811.
     Cosmic miracles were effected by an unusual influx into nature apart from human minds. This would apply to the dividing of the waters of the Red Sea and of the river Jordan; also to the stilling of the tempest, and to the earthquake that removed the stone from the mouth of the Lord's sepulchre. In addition to these, there are cosmic miracles produced by what the Writings call "illation," which is a modification of the creative process. These may be illustrated by the seven years of famine, and of plenty, in the time of Joseph; also by the oil that did not fail in the widow's cruse, by the manna that fell on the camp of Israel, by the loaves and fishes that fed the multitudes, and by the withered fig tree. In the same category may be placed the healing of diseases, although this was also partly psychological. And finally, the same process was involved in the raising of the dead. It is our purpose to investigate from the Writings how the law of influx applies to each of these different kinds of miracles; but in this article we would direct attention especially to those we have called psychological.
     "Divine miracles," we read, "have been wrought in accordance with Divine order, but in accordance with the order of an influx of the spiritual world into the natural world, about which order nothing has been known heretofore, because heretofore no one has known anything about the spiritual world" (TCR 91). This means that the key to the understanding of how miracles can be performed lies in that which is now revealed concerning the intimate relation that exists between the two worlds. And because, although we are unaware of it, we are actually living in both worlds at the same time, everything that is said about the operations of the human mind has a direct bearing on the subject of psychological miracles. The teaching is that consciousness arises only when an affection or a love from the spiritual world meets a series of sense impulses coming from our material environment. This meeting takes place in the interiors of the cortical cells of the brain. Normally, we are unaware of any spiritual influx, perceiving affections as if they originated in ourselves or were produced in us by the objects that seemingly cause our sensations.

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Yet the mind or spirit of man is created to sense objectively not only spirits and angels but also the appearances that constitute the objects of the spiritual world; and immediately after death, the spirit, separated from the body in which it has been formed, awakens to conscious life in that world.
     This being true, it is by no means unbelievable that on special occasions, and for particular reasons essential to the spiritual life both of the individual and of the race, the temporary ability to become conscious of our spiritual environment may be granted before the body dies. There is impressive evidence that something of this nature takes place even at the present day. We find it in carefully authenticated instances in which, through a vision, a dream, or a mysterious intuition, a person has become aware of the exact moment when a loved one at a distance was in mortal danger or on the point of death. Also, there is internal evidence in the Writings, for which no other explanation is possible, that Swedenborg enjoyed open communication with spirits for nearly thirty years. However, we are also taught that the veil between the two worlds is carefully guarded by the Lord in order to protect man's freedom. This veil is lifted only for special reasons connected with the Divine Providence, and in ways that will not interfere with man's spiritual freedom. Any deliberate effort on man's part to lift that veil is contrary to order, and against this we are given solemn warning. This is the evil in spiritism, which tends to substitute direct guidance by spirits for man's rational judgment and personal responsibility.
     The Lord has lifted this veil in all ages, but only as far as would further the ends of His providence and promote the spiritual welfare of the race. He has done so in different ways at different times, and in answer to a specific need. In most ancient times the privilege of communication with spirits and angels could be granted to many because man was then in the order of his life. He had no hereditary tendency to evil, was inspired by love to the Lord and charity, and had no desire to abuse this privilege of spiritual vision by turning it to the attainment of selfish and worldly ends. In the Ancient Church, spiritual vision was restricted to those who were specially prepared to serve as instruments through whom the Word was given. In the Jewish Church, not only the prophets but other leaders of the people were permitted communication with angels at every critical period in the history of the nation. Through them the Lord gave immediate Divine instruction and guidance. Thus He appeared in angelic form to Abraham, to Isaac, to Jacob, to Joshua, and to Gideon. During His life on earth the Lord showed Himself in spiritual vision to Peter, James and John at the transfiguration on the mount; and, after His resurrection, to all the apostles, to Mary Magdalene, and others.

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And finally, He introduced Emanuel Swedenborg into the spiritual world in a new way, with a continuity and a rational insight never possible before.
     As we have already indicated, this opening of the spiritual sight was done in two distinct ways: by a complete removal of all external sensation and consciousness, as during sleep or when in a kind of trance; and at other times in wakefulness, when the person was aware of his earthly environment. Sometimes the celestial visitor was recognized as a supernatural being, and at other times was at first mistaken for a man in a material body. This was the case when the three angels appeared to Abraham in Mamre, and when the two angels came to Lot in Sodom; also when Mary mistook the Lord for the gardener at the door of the sepulchre, and when He joined the two disciples on their walk to Emmaus. We are distinctly told in the Writings that such appearances were not brought about by assuming an earthly body but by opening the spiritual sight, in a state of full wakefulness, so that both worlds were perceived at the same time; but only with Swedenborg was this done in such a way that he might compare the two worlds and learn the mode by which they are interrelated.
     This lifting of the veil that separates the two worlds was not done in a way to violate the law of influx, but rather by a temporary modification of that law, in complete accord with the Lord's unchanging purpose to protect man's spiritual freedom and promote his eternal welfare and the salvation of the human race. It was a purely psychological experience, a state of mind, personal and individual, brought about by an unusual influx of love or affection that opened the mind to a degree of objective spiritual perception. Is there not something akin to this in dreams, which, although they are purely imaginary, are nevertheless mental pictures of emotions and affections the nature of which we do not perceive? The Writings clearly indicate that the function of the imagination is to make affections tangible, that we may sense and enjoy their qualities. The difference would seem to be that in dreams we are not conscious of our spiritual environment as is the case in genuine visions, but rather perceive forms gathered from our own memory by the love that is active at the time. In the case of visions, on the other hand, something of Divine import which transcends our personal affections is presented to our view, though we may have no realization of its true significance. This certainly was the case with the prophets of the Old Testament, and also with the disciples.
     For a full understanding of genuine spiritual visions, much more knowledge is required than we now possess as to the operations of the human mind, both before and after death.

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Yet enough is revealed to demonstrate that such an experience is certainly within the realm of possibility because of the fact that the mind is between the two worlds, and is created to enjoy consciousness in both of them. Normally, during the life of the body, while impulses are received from both worlds, the focus of attention is held fixed upon the natural world, to which all our mental experiences are ascribed; but after the spirit is separated from the body, while it continues to receive impulses from the natural world through the minds of those still living there, the focus of attention is shifted to the spiritual world. That such a shift can be brought about temporarily, when in the Lord's wisdom such a need arises, would not therefore seem to be fantastic or unbelievable.
     In order that he might instruct men concerning the mode whereby the Lord parted the veil between the two worlds, Swedenborg was permitted to pass through the states experienced by the prophets. In no. 6212 of the Arcana Coelestia, we read: "As I longed to know in what manner these men [the prophets] were actuated by spirits, I was shown by means of a living experience. To this end I was for a whole night possessed by spirits, who so took possession of my bodily things that I had only a very obscure sensation that it was my own body. . . . From this state, in which I was during the night until morning, I was instructed how the prophets, through whom spirits spake and acted, were possessed; namely, that the spirits had possession of their bodies insomuch that scarcely anything was left except that they knew that they existed. There were certain spirits appointed to this use who did not desire to obsess men, but merely to enter into man's bodily affections, and when they enter into these, they enter into all things of the body. The spirits who were usually with me said that I was absent from them while I remained in this state. The spirits who possessed my body, as formerly the bodies of the prophets, afterward talked with me, and said that at the time they knew no otherwise than that they had life as when in the body, besides saying much more. I was told further that there were also other influxes with the prophets to enable them to be at their own disposal and to use their own thought, except that spirits spake with them, for the most part at that time within them; but that this influx was not into the thought and will, but was merely a discourse that came to their hearing."
     This would seem to indicate that the inspiration of the prophets was produced by a more powerful influx of emotion, affection or love induced by a society of angelic spirits other than those with whom they were ordinarily associated. This influx was so strong that it, as it were, paralyzed the normal processes of thought, and imposed mental states and experiences that were not natural to the man but were from the angels or spirits affecting him at the time.

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It was so powerful that it not only put words into the mouth of the prophet which he knew were not his own, and of which he said, "Thus saith the Lord," but at times it would impel him to do strange things; as when Jeremiah hid his girdle in a cave and brought it forth marred to show how the house of Israel had been spoiled by idolatry (Jeremiah 13: 1-11). Always the thing done under such compulsion was correspondential, and representative of some Divine truth, which is the same as saying that it was prophetic. Spirits can produce a similar compulsion even today if a person yields his mind to them. They may cause what is felt as an irresistible impulse to some action, often a violent action that is later regretted; but this possession of the mind and body by spirits might merely impel speech, as when the prophet declared, "Thus saith the Lord"; or it might cause him to hear a voice, as it were within himself, saying something which he then at his leisure could repeat to others.
     At the time of the Lord's life in the world, the world of spirits was so completely under the dominance of evil spirits that obsession was not uncommon. It was brought about by conditions of life, fears, insecurity, anxiety, for which the man was not responsible. It was a kind of insanity from which the Lord brought release by effecting a judgment upon the societies of evil spirits that were causing it. This is what is meant when it is said that the Lord "cast out demons." All who are insane are obsessed by spirits in a similar way; but this is due to some disease or injury to the brain which deprives man of the ability to control his mental faculties. But since the Last judgment, such obsession as existed at the time of the Lord's life is no longer permitted. The power to obsess in that way has been broken by the dispersal of those evil societies in the world of spirits. Spirits cannot now take possession of a normal mind against the man's will, but they still do produce states of mind over which we have no control.
     Of these, the late Bishop N. D. Pendleton wrote: "Life, in its imperceptible passing through the soul into the mind, not only lends itself to the formation of rational ideas, but also it continually operates to change the states of the mind. This formation of rational ideas is accompanied by no sensing of the influx, while the alterations of the states of the mind are felt both in the mind and in the body. We feel these changes of state superficially and obscurely as changes in our moods. We are sad or glad, we are uplifted or depressed. We speak somewhat lightly of them as passing moods. But this because we have only a casual and surface perception of that which is the deepest of life's movements within us, guided by God and bearing us to consequences foreseen by Him alone" (Selected Papers and Addresses, pages 208, 209).

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We recommend that article for your perusal as very suggestive in connection with the subject of psychological miracles. Such miracles are not so far removed from experiences that we take for granted and dismiss from our thought without understanding them. The operations of the human mind transcend scientific analysis; they all involve what is supernatural. Only when we know that they are produced by association with spirits can we begin to understand them and trace them to their cause. The more we do so, the better will we understand how the Lord could bring about those psychological miracles that are recorded in the Word.
     There are two psychological miracles which would seem to be unique. That which is described in Joshua, chapter ten, is as follows: "Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Aijalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel" (vv. 12-14). Concerning this miracle we are told in the Apocalypse Explained no. 401: "It is said that the sun and the moon stood in their place, that is, before the sons of Israel, that they might see their enemies; but this, although it is told as history, is a prophecy, as is evident from its being said, 'Is not this written in the book of Jasher?' which was a prophetical book from which this was taken; so it was from the same book that it was said, 'until the nation was avenged upon its enemies,' and not until the sons of Israel were avenged upon their enemies, the term 'nation' being used prophetically. This is evident from the fact that if this miracle had occurred altogether in this way the whole nature of the world would have been inverted, which is not the case with the other miracles in the Word. That it might be known, therefore, that this was said prophetically, it is added, 'Is not this written in the book of Jasher?' And yet it is not to be doubted that there was given to them a light out of heaven, a light in Gibeon like that of the sun, and a light in the valley of Aijalon like that of the moon."
     It is evident from these words that this was not a cosmic but a psychological miracle. It was a state of mind that made the sun and the moon appear to stand still. The "light given them out of heaven" was like that given to the shepherds on the night the Lord was born. It was given by an opening of their spiritual sight, and it may have been seen only by Joshua, who was watching the battle.

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To those engaged in the battle there naturally would be but little awareness of time; but to Joshua it may have seemed miraculous that they could complete the pursuit and conquest of the Amorites before darkness overtook them. It may have appeared to him in a vision as if the sun and the moon stood still, and this vision may have been granted for correspondential reasons, to represent the truth that the Lord, in His providence, does prolong the time and protect the good in the decline of the church, until the consummation is complete and a judgment can take place without injury to the good. That it was a spiritual vision is indicated in the fact that it was regarded as a fulfillment of the prophecy in the book of Jasher, which was a book of the Ancient Word, written in pure correspondences, with no intent of recording a cosmic fact.
     The same would apply to the miracle of the shadow going back ten degrees on the sundial of Ahaz. Hezekiah, the king of Judah, was mortally ill; but when he prayed to the Lord to spare his life, the Lord appeared to Isaiah the prophet, saying, "Turn again and tell Hezekiah, the captain of My people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears; behold I will heal thee: on the third day thou shalt go up into the house of the Lord. And I will add unto thy days fifteen years. . . . And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that He hath spoken: shall the shadow go forward ten degrees, or back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord, and He brought the shadow backward ten degrees, by which it had gone down on the dial of Ahaz." If this had been a cosmic happening it would have involved the reversal of the order of nature, and this the Lord never does. But all the requirements of the Scripture are met if we understand that king Hezekiah, having his spiritual eyes opened, beheld the sundial of Ahaz in a vision, and saw the shadow on it return ten degrees, as a representative sign of the Lord's promise.

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     6. Our Daily Bread

     There may be gratitude to the Lord without the constant expression thereof by word of mouth, and also genuine trust in His provisions without much repetition before Him of our needs. Little children who have their daily food, their clothing, their homes and beds, do not always say, thank you, for these things, even if taught to do so when they receive special favors; nor are they much worried about the morrow. Yet they always feel their dependence upon their parents, and they look to them with unreasoning trust to provide the next meal, the new garment, and so on. So it is also with those who do love the Lord. They think and act from that love perpetually, even when their conscious thought is captivated by the use they are performing, the book they are reading, or the conversation in which they are engaged. They do so because their thought and action, whatever external form they may take, are in the sphere of that love, and spring from it as their inmost motive. Hence they are grateful for the past and the present, and confident as to the future. This is so in the regenerate state.
     The risk, however, is that we are neither grateful nor confident, but have slipped into an attitude of mind in which we take for granted the things that are constantly given. Children, of themselves, feel no real gratitude, although they may be instructed about that virtue and introduced into a habit of expressing it; and there is with them much more thoughtlessness than genuine trust in regard to things to come. Of themselves all children are selfish. Yet their ignorance and their dependence on others attract to them an atmosphere of innocence which makes them lovable at the time and prepares for their internal development in the future. But if people in their mature age do not grow from the innocence of ignorance into the innocence of wisdom, then they will have none; for their ignorance has been replaced by knowledge, a knowledge that waits for its counterpart.
     How are we to achieve the state in which we are interiorly and perpetually aware of the mercies of the Lord, past, present and future?-the state in which we cooperate constantly with the ends of mercy, without ascribing the least of merit to ourselves.

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It cannot be done without repentance. Repentance removes the inborn attitudes of self-concern and materialistic love which obstruct the flow of internal things. In the internals of the mind all things have been set in order by providential leading throughout the years that precede maturity. There has been an assembling of knowledges, although the interior aspect of every bit of knowledge is inimical to the self that eagerly acquires its storehouse of information; and all outward show of obedience and charity has been caught up by the inflowing affections from heaven, and stored away for future use in the interiors of the natural mind. Thus there has been a constant refashioning there and a gradual regeneration. The hands and the head have been cleansed. Conscience has been formed, and is working with increasing and disturbing insistence into the plane below. But that plane-the "feet"-has yet to be washed.
     Before repentance we can indeed say, "Give us this day our daily bread." But we cannot say it with internal gratitude and implicit trust; nor can we prevent our hearts from clinging to the bread of the body as we say it. Our daily bread is for our physical needs too; but the enlightened and humble spirit desires food, clothing and shelter, not as ends, but as means. For he scoffs at the idea of the body, his mortal covering, as being the supreme object of life's benefits, and regards such an attitude as a vile degradation of the truly human element with man. He knows, not only from instruction but also from perception, that the body as such is not unlike that of an animal, and that, by itself, it has animal appetites. It is to be called human only because of the human soul that impels it. What, then, if that soul rejects its God-given destiny, and begins to crawl like a serpent on the ground?
     A child prays in innocence for worldly bread, although his mind is as yet not purified and lifted up; but the adult does not pray for it in innocence unless his mind has been so altered. And the innocence of the adult is marked by his hunger and thirst for the truly human things of life, and by his interest in the animal things of his existence merely as subservient to those which are human.
     This is why the sun and the moon of heaven, shining through the internal things of the mind, do not appear until the fourth day of creation after the springing forth of the tender first fruits of repentance from the ground of the mind; and why the humble prayer for our daily bread can have no other place than immediately after the petition: "Thy will be done, as in heaven so upon the earth." We shall have no bread of heaven unless our earth is prepared to receive it.
     So the inside story of the prayer for bread is that it does not come into its own until it is seen to express the hunger and thirst of the natural mind for righteousness.

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The spiritual vacuum after repentance is the cause of this hunger and thirst. Moreover, let us keep in mind that the better things of life cannot flow into the lower parts of the mind unless they are as it were invited to do so. For the universal law is that influx is according to reception. If it were not so, the interior things, by virtue of their greater power, could never be rejected. They would force reception wherever they appeared. But then, of course, the word "freedom" would disappear from human language. Seen in this way, the fourth petition yields as its meaning this cry: Feed us with the affection of heaven; or, deeper still; Feed us with Thine own life; for the Divine life proceeds to man as veiled and accommodated by angelic affections. It is these living things, in which is the Lord, that are the actual nourishment for the soul or mind. Therefore the Lord called Himself "the living bread that cometh down from heaven, to give life unto the world."
     The Writings give as spiritual meanings of bread the following: the good of celestial life (AC 8410); the good of truth, which is the good of the spiritual church (AC 8432); the Word, from which there is spiritual nourishment (AE 617: 17); Divine good proceeding (AE 617: 20); and, in general, the affection of all good (HH 111: 2). These explanations, although varying according to the context, are all one; for if it is said, the Word, or, the Divine good that is within the Word and flows in by means of it, it amounts to the same thing. The Word, of course, is a living thing. It is the Divine life clothed in the vesture of Divine light. It is present throughout the universe, and is conveyed to human minds by means of influx through heaven. Externally there are the written statements of the Word, which, if revered and pondered and obeyed, become the receptacles of the influx into the mind. But the external statements and the Divine life within them should not be regarded apart from one another, for they are as the body and soul of the Word and they make one.
     The universal idea, therefore, is that it is the affection of what is good and true that feeds the mind. This is seen to be so if we reflect that nothing is received into the mind unless there is some affection for it. We are simply not conscious apart from affection. There are many sides to this matter. But let us attend first to the circumstance that we always feel something, and that we cannot stop the flow of feeling. In general, our feeling is either affirmative or negative; but between these opposites there is endless variety, and this variety has many names. If we feel affirmative to something, we take that thing into ourselves and make it part of our lives; if negative, we reject it. Yet it should be observed that we cannot reject a thing without at the same time being aware of its opposite and longing for that opposite.

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In other words, there is an affection for something that rejects whatever is disturbing to it.
     The same thing appears if instead of affection we say delight. For whatever we favor in our affection, that is delightful to us; and whatever we reject is undelightful. It is well known also that we cannot stop thinking-whether we think foolishly or wisely. Even if we try, we at least think of our effort not to think! But thought never occurs alone in the mind; it is ever the form of affection, of some affection. Hence the real reason we cannot stop thinking is that we cannot stop feeling, cannot stop the constant flow of affections. This shows that our affections are our life. They must be fed from somewhere, and they are fed from somewhere; whether it be from the Lord through the angelic heaven, or from the Divine as perverted or profaned through hell. It would be foolish to think that the affections, being activities, can be self-perpetuating.
     The food for these affections is what is called our daily bread. If we sincerely turn to the Lord for that food, then He will give it in the form of influx of good through heaven. Nevertheless, this is only one side of the picture; for unless there is teaching from the Word, and unless there is repentance according to that teaching, there is nothing with man to receive the influx. Only a state of order can receive heavenly influx, and repentance brings the order of the Word into the mind. The result is harmony, and in harmony is sensed delight.
     There is, however, food for the mind before repentance, too, and this of necessity, for nothing can subsist without food. But that early food is of a special kind, even as the mind that eats it is special and different from what it will be after repentance and regeneration. The eating is then like the years of abundance in Egypt; it is not so much from real hunger as from a care-free taking in of the knowledges gained by study and experience. At the same time, there is a laying up in internal storehouses of food for later use. It is also like the first two days of creation, and the first two petitions of the Lord's Prayer: the turning to the Lord as the giver of light, and the gathering of knowledges of His kingdom, separating those above the expanse from those below. "Before a man can be regenerated," we read, "he needs to be furnished with all things that may serve as means, with the goods and delights of the affections as means for the will; and with truths from the Word of the Lord, and also with confirmatory things from other sources, as means for the understanding. Until a man is furnished with such things he cannot be regenerated, these being for food" (AC 677).
     All this may be regarded as descriptive of the feeding of the potential man, the new man to be. But after repentance the things that have been held in readiness are assimilated by his natural mind itself, not at once, but gradually; and he begins to sense there, too, the delights of the affections of heaven.

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     If, then, we are fed in different ways according to the nature of our state, in one way before repentance and in another afterwards, and with endless variety in each instance in constant accommodation to the "form of the recipient" (AC 681), it is clear what is meant by praying for bread for "this day." So praying-if it is done in spirit and in truth-we open our minds to the guidance and influx of the Lord, so that He may feed our state according to its need at the time; that is, may either provide a storehouse for spiritual affections or cause us to appropriate such affections as our own, which is to eat them.
     The past is present in a spiritual state, whatever its nature, for the present is the result of the leading of the Lord's providence and instruction from His Word in the past. And the future is contained also, for gratitude for the past is the mother of trust for the morrow.
     These things can be known and acknowledged intellectually at any time, even when the natural mind is in a state of rebellion. Then there is, as it were, an eating of the bread of heaven in the internal mind only. Not until the external mind has repented of its ways may it eat also, and sense the delight of heaven. Then the two great luminaries of love and faith will come forth to shed their blessings, and the stars of knowledges in the firmament of the memory will sparkle like heavenly jewels. These things are man's bread, the living bread that causes his own self, his natural self, to be vivified for the first time. They are all from the Lord, who is the greatest luminary-the sun of heaven-and who, from that sun, makes, all things come alive. "And the bread that I will give is My flesh, which I will give for the life of the world."
ACADEMY BOOK ROOM 1958

ACADEMY BOOK ROOM              1958

     The Principles of the Academy. By Bishop W. F. Pendleton. With a new Foreword by Bishop de Charms. First published by the Book Room in 1909, and containing Bishop Pendleton's address to the 3rd General Assembly, this pamphlet has been reprinted in recognition of its historic value and continued usefulness as an informative statement. 100?.
     In the latter part of May, the Academy Book Room distributed its new 1958 catalogue of publications. If you did not receive a copy, or could use an additional copy, please write to the Academy Book Room, Bryn Athyn, Pa., and a catalogue will be sent promptly.

397


NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The inspired predictions through Jeremiah, which we continue to read this month (chaps. 14-31), are not arranged in chronological order-a characteristic of the prophetic books. Spiritually this is because what is described in the prophets is the church at its consummation and judgment, when all past states return simultaneously.
     Jeremiah's commission was made especially difficult by two factors. He was called to preach repentance at a time when the external religious reforms carried out by king Josiah seemed, to the Jews content with the letter, to make repentance unnecessary. Further, he was commanded by the Lord to advise surrender to Babylon; and in the eyes of the army and the politically minded high-priests and princes, who could not know the spiritual reason for his advocating that course, this made him dangerously subversive-a traitor sapping the morale of a beleaguered people. It was this persistent call for submission rather than his "jeremiads" that exposed him to severe persecution. In this we may see how the moral and civil man whose states are judged by exposure to the Writings may fail to see the need for interior repentance, and may reject the truth that there is no deliverance from evil through human prudence, but only by undergoing the spiritual captivity of temptation.
     In reading this prophetic book we may usefully recall the teaching of the Writings that historicals tend to keep the mind in the external sense and to withdraw it from the internal. The history of Jeremiah is itself a dramatic story of absorbing interest. And we shall be well advized to remember that the real tragedy being unfolded is that of the self-destruction of a church, brought to the fulness of vastation by perverseness and obstinacy, and of the condemnation of the Lord and rejection of the Word by a later generation; that the drama is that of the prevention of profanation and the deliverance of those in spiritual captivity, to become the beginning of a new church.
     Our readings in the Apocalypse Revealed (nos. 707-763) are mainly on the fall of Babylon. By this vision is represented the judgment on the Babylonish tract in the world of spirits-the judgment that would be effected upon those who were in the love of exercising dominion through spiritual things. Although that tract consisted mainly of spirits who had been of the Roman Catholic Church, the love of dominion represented by Babylon is not peculiar to that church, though characteristic of it.

398


REVIEWS 1958

REVIEWS       Various       1958

HAPPY ARE YE. By Daniel E. Krehbiel. Pageant Press, Inc., New York, 1958. Cloth, pp. 87. Price, $2.50.

     The author of this slender volume, described as "a new book of Christian thought and meditation," is an active home missionary within the General Convention and a member of its Board of Home and Foreign Missions. John 13: 17 supplies the title-"If ye know these things, happy are ye if ye do them"; and the topics chosen for consideration touch many facets of life with a manifest sincerity. Mr. Krehbiel's style is lucid, lively and concise; he excels in homely and forceful illustrations; and he is at his best in explaining parts of the Bible that have been misinterpreted, notably the references to salvation by faith "without the works of the law" and the "keys of the kingdom."
     But the reader who favors a more direct approach may lay the book down with mixed feelings, and the non-New Church reader may possibly wonder-By what authority? There are quotations from the Writings; the Rules of Life of "E. Swedenborg" occur among the aphorisms of such men as Elbert Hubbard, Marshall Field, Booth Tarkington and Harry Emerson Fordyce; and there is a section subtitled "From Swedenborg's Writings." But nowhere is Swedenborg identified or explained, or clearly indicated as the source of Mr. Krehbiel's ideas, as he undoubtedly is; and to us this is a defect in a very readable little book.

THE NEW CHURCH AND THE UNIQUE CLAIM OF EMANUEL SWEDENBORG ABOUT THE SECOND ADVENT OF THE LORD. By the Rev. Frank S. Rose. Revised edition, 1958. Paper, pp. 21. Price, 100.

     This pamphlet appeared last year in mimeographed form and was reviewed in our issue for May, 1957 (p. 250). Revised by the author, it has now been published privately in this country by offset photography and is offered in a more attractive format. The pamphlet is obtainable at the Academy Book Room, and may usefully be put in the hands of any serious inquirer who is attempting to decide whether the New Church is worth considering, based as it is on Swedenborg's unique claim.

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CROSSROADS OF FAITH: 4. VOCATION 1958

CROSSROADS OF FAITH: 4. VOCATION       Editor       1958


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.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     Work is inseparable from complete living. Yet nowhere do we see more clearly what happens in the absence of a true religious philosophy than in the attitudes of many toward their vocations. It is true that Protestantism has broken down the Roman dualism between religious and secular work, making all work a means of serving God, and that Rome has itself lessened the distinction. But these religious movements are consummated, and both within and outside of them the working life of many people is marked by self-torment and the frustration of aimlessness.
     The doctrine of use given in the Writings can protect the men and women of the New Church from major crises of faith in connection with their vocations. It can answer the most searching questions the human mind may put concerning the necessity and purpose of work, the qualities of mind that should be put into it, and the objectives that should be sought through it. No one who believes in that doctrine can feel that his working life is or must be an aimless thing, because the doctrine shows how in all useful work there can be an aim looking to eternity.
     We must, of course, beware of oversimplification. The most sincere New Church man or woman may not entirely escape some personal crises. Circumstances may deny entrance into the type of work that is desired. Work may hold considerable drudgery, seem to be unappreciated, or be made difficult by the standards of co-workers and competitors. But use is not occupation. A high use can be performed in a humble occupation; and any useful work done sincerely, justly and faithfully will prepare for entrance in heaven into the work corresponding to a man's real use.

400


Church News 1958

Church News       Various       1958

     THE ACADEMY OF THE NEW CHURCH joint Meeting

     Following a Bryn Athyn Society supper on Friday, May 23, a crowd of 250 heard Bishop de Charms address the Annual joint Meeting of the Academy's Corporation and Faculty. Prior to the address, reports on the year's activities were given by the administrative officers and heads of schools.
     The address had as subject "The Dual Responsibility of Our junior College." The Bishop pointed out the wonderful complexity of the human mind and the various avenues by which it reaches its goal of rational maturity. One main avenue is that provided by university training; and toward this goal the Academy's junior College is steadily maintaining and developing its general curriculum for students who go on to advanced preparation for their life's work.
     However, the Academy College serves more than temporal ends. The main portion of the address considered the necessity of developing a curriculum adapted to those whose minds are not suited to university study, but who can benefit equally from the basic religious philosophy which lies at the heart of the Academy's work, and which can be given at the college level in a way not possible before. The development of this curriculum must be slow, awaiting growth in personnel and facilities; and it must not jeopardize the standards of the full academic curriculum. A start is being made in some courses; it is the College's responsibility to strive for its full fruition.
The address and all the reports for the year will be published in the JOURNAL OF EDUCATION

     Commencement

     This year the ceremonies, marking the 81st Commencement, were held for the first time in the Asplundh Field House, the simple spaciousness of which was welcome-not only because of Bryn Athyn's usual June weather, but also because of the attendance, swelled by many visitors to the annual Sons of the Academy and Theta Alpha meetings held the next day.
     Mr. Andrew R. Klein's excellent address to the graduates, both practical and inspiring, is published elsewhere in this issue [pp. 379-3841. The list of graduates and honors is printed immediately hereafter. Valedictories for the various schools were given by the following: Charlene Glody (Evanston, 111.) for the Girls School; Harvey Klein (Bryn Athyn) for the Boys School; Peter Lockhart (Bryn Athyn) for the Junior College; and Geoffrey Howard (St. Albans, England) for the Senior College.
     Bishop de Charms responded for the Faculty, and also announced the following recipients of awards for outstanding service to the Academy, from the recently established Glencairn Fund: Rev. Karl R. Alden, Professor Edward F. Allen, Principal Dorothy E. Davis, Mr. E. Bruce Glenn and Miss Lois E. Stebbing.
     Notwithstanding the change to a new and larger environment, the Eighty-first Commencement was marked by the traditional service of worship-which for the first time, however, preceded the exercises-and the songs and anthems sung by graduating students for many years. The secondary school graduates also sang their class song, composed by Mr. Russell Stevens of Pittsburgh, father of one of the girls in the class.
     E. BRUCE GLEN

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     ACADEMY SCHOOLS

     Awards, 1958

     At the Commencement Exercises on June 13th, the graduates received their Diplomas and the Honors were announced as follows:

     Senior College

     BACHELOR OF SCIENCE (Cum Laude): Patricia de Maine.
     BACHELOR OF SCIENCE: Doris Acton, Richard Odhner Acton, Mary Jean Best, Geoffrey Horace Howard, John Monroe Pafford, Gretchen Anne Timmins.

     Junior College

     DIPLOMA: With Distinction: Vera Louise Kitzelman, Judith McQueen, David Stebbing.
     DIPLOMA: Nadine Brown, Virginia Covert Cranch, James Boggess de Maine, Ragnhild Margareta Fornander, Sylvia Miriam Gladish, Mary Waelchli Griffin, Brian Keith Heldon, Bruce Malcolm Henderson, Peter Reynolds Lockhart, Kurt Paul Nemitz, Marianne Nicholson, Ruth Elizabeth Parker, Harald Michael Sandstrom, Peter Bergonzi Stevens, Don Alan Synnestvedt, Hansell Edwards Wade.

     Boys School

     ACADEMIC DIPLOMA: With Honors: Norbert Bruce Rogers.
     ACADEMIC DIPLOMA: Christopher Brooke Asplundh, Michael Snowden Cole (September, 1957), Alan Norbert Doering, Charles Henry Ebert, Stephen Geoffrey Gladish, Earle Thomas Howard, Harvey Haldis Klein, Richard Charles Linquist, Kirk Pitcairn Pendleton, Kurt Alden Simons.
     GENERAL DIPLOMA: Peter Alden Bancroft, Robert Olshen Caldwell, James Robert Kuhn, Justin David Reuter, Barry Alden Simons.
     CERTIFICATE OF COMPLETION: Alfred Daniel Sandstrom.

     Girls School

     DIPLOMA: With Honors: Nanette de Maine, Charlene Glody, Kirstin Synnestvedt.
     DIPLOMA: Emily Jane Asplundh, Shelia Elizabeth Brown, Susan Linda Brown, Barbara Jean Charles, Jeryl Glenn, Lynne Halterman, Doris Odhner, Judith Ann Renn, Julie Snowden Stevens.
     CERTIFICATE OF COMPLETION: Priscilla Ann Murray.
     CERTIFICATE OF ATTENDANCE: Doris Fuller, Margaret Joyce Kuhl, Olivia Berith Odhner, Valerie Badollet Vinet.

     Theta Alpha Award

     Miss Louise Goheen Doering received the Theta Alpha Award.

     Glencairn Award

     The Glencairn Award for outstanding service to the Academy was received by the following members of the Faculty: Professor Karl R. Alden, Professor Edward F. Allen, Miss Dorothy E. Davis, Mr. E. Bruce Glenn, Miss Lois E. Stebbing.

     [NOTE: A Certificate of Completion is granted to seniors in the Boys School and the Girls School whose academic standing would enable them to graduate but who have not met the two years residence requirement for a Diploma. The requirements for the General Diploma granted by the Boys School are the same as those for the Academic Diploma except that four years of a language is not required.]

     DENVER, COLORADO

     Summer is rapidly approaching, and with it vacations for our members. It was decided by our Circle that there should be no doctrinal classes in July and August, and only two services during those months on Sunday, July 13th, and Sunday, August 10th. In this way our members will not develop guilt complexes while on vacation, we hope!
     We have also made plans to present gifts from the church to the children of our groups.

402


As the children receive so many presents at Christmas, it was decided to give them their gifts on the Nineteenth of June. Our committee of four-Mrs. Junge, Mrs. Cole, Mrs. Norton and Miss Aven Hyatt-are busily engaged in choosing and purchasing the gifts.
     It has been pleasant to have with us for the past three weeks, at the time of writing, Mrs. Felix Junge and Miss Frieda Junge of Glenview, Illinois. The ladies have thoroughly enjoyed staying with little Shanon and Kent Junge while the Rev. and Mrs. Robert Junge made a trip to California.
     On April 20th, we had another baptism in our little chapel. Mr. and Mrs. Dan Cole presented their young daughter, and a sweeter, better behaved baby no one has seen.
     And so, from all of us to all of you, the very nicest and most enjoyable of summers; and we will see you next fall!
     MARION DICE

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The 61st Annual Meeting of the Swedenborg Scientific Association was held on Wednesday, May 21st, 1958, at Bryn Athyn, Pennsylvania, with an attendance of 49 members and 35 guests.
     Officers for the coming year were elected as follows: President: Professor Edward F. Allen; Board of Directors: Miss Morna Hyatt; Messrs. Randolph W. Childs, Charles S. Cole, Marlin W. Heilman, W. Cairns Henderson, Hugo Lj. Odhner, Joel Pitcairn, Kenneth Rose and Leonard I. Tafel.
     The following officers were elected by the Board of Directors: Vice President: Mr. Charles S. Cole; Editorial Board: Rev. W. Cairns Henderson, Executive Editor, Messrs, Edward F. Allen, Hugo Lj. Odhner and Lawson A. Pendleton; Treasurer: Miss Beryl G. Briscoe; Secretary: Miss Morna Hyatt.
     In his report the President stressed the need of both science and the humanities. He pointed out that the Association is philosophical rather than scientific in nature, and gave some examples of studies that could be made requiring both humanistic and scientific backgrounds.
     The Treasurer reported a balance in the General Account of $1753.89, and in the Publication Account of $1806.92. Miss Briscoe pointed out that dues for membership and subscriptions do not cover the cost of the NEW PHILOSOPHY, and that were it not for the contributions received the NEW PHILOSOPHY would be in the red. About 50 new members would remedy this situation. One hundred and fifty-nine books were sold during the year; the membership, having decreased by one during the year, is now 271.
     The Rev. W. Cairns Henderson, reporting as Executive Editor, said that among the contributors during the past year were five young men who had not previously been published in the NEW PHILOSOPHY. This, and the fact that more copy is now being offered, is cause for encouragement but not for complacency about the future of the journal. He invited contributions from professional men and women who are interested in relating Swedenborg's philosophical principles to the disciplines in which they are engaged.
     Reports from chapters of the Association and other philosophy groups in Glenview, Illinois and Kitchener and Toronto, Canada, were read.
     The Annual Address, delivered by Randolph W. Childs, Esq., was on the Gothenburg Trial. This address was the product of extensive research, and the material in it was compiled from the point of view of a lawyer. Thus it shed new light on this early period in the history of the New Church. The address and the reports will appear in the July-September issue of the NEW PHILOSOPHY.
     MORNA HYATT,
          Secretary.

403


EDUCATIONAL COUNCIL MEETINGS 1958

EDUCATIONAL COUNCIL MEETINGS              1958




     Announcements





     BRYN ATHYN, PA., AUGUST 25-29, 1958

Monday, August 25
     8:00 p.m. The Academy's Teacher Training Program

Tuesday, August 26
     3:00 p.m. Nature Study: Principles and Practice

Wednesday, August 27
     8:00 p.m. Open Docket Meeting

Thursday, August 28
     8:00 p.m. Program to be Decided

Friday, August 29
     3:00 p.m. Business Meeting (if required)

     SUMMER SCHOOL

     BRYN ATHYN, PA., AUGUST 18-22, 25-29, 1958

Courses Offered
     Number Concept: Mr. Kenneth Rose
     Principles of Composition: Mr. E. Bruce Glenn

Schedule
     10:00 a.m. to 12:00 a.m. Classes
     1:00 p.m. to 2:00 p.m. Luncheons 2:00 p.m. to 4:00 p.m. Library open, except Tuesday 26th, and Friday 29th
VISITORS TO BRYN ATHYN 1958

VISITORS TO BRYN ATHYN              1958

     A committee exists to secure accommodations for those members of the church who wish to visit Bryn Athyn. Those wishing accommodations are asked to communicate with Mrs. Winfred A. Smith, Bryn Athyn, Penna. In addition to the hospitality offered in Bryn Athyn homes, there are several new motels nearby to accommodate those preferring such an arrangement.

405


IMPORTANT DEVELOPMENT IN NEW CHURCH EDUCATION 1958

IMPORTANT DEVELOPMENT IN NEW CHURCH EDUCATION        GEORGE DE CHARMS       1958


NEW CHURCH LIFE
VOL. LXXVIII
SEPTEMBER, 1958
No. 9
     The Academy was founded upon the belief that the education of the young is a primary function of the church. This principle was fully endorsed by the General Church at its inception, and every society has struggled to establish and maintain a local school. But there are more children being raised in isolated families, or in small groups and circles, than there are in all our local schools combined. The full responsibility for the New Church education of these children falls upon the parents, with such sporadic assistance as can be given them by a visiting pastor. The need for more help became obvious, and the women of the church-especially those who had enjoyed the benefits of Academy training-determined to do something about it.
     At the annual meeting of Theta Alpha held in Pittsburgh in connection with the General Assembly in 1940, Mrs. Benjamin McQueen (Lenore Junge) made the following suggestion: "Recognizing the value of New Church education, and particularly of the religious instruction given in our schools, we should like to propose that Theta Alpha co-operate with the parents of isolated children, helping these parents to give religious instruction to their children similar to that which is received by children fortunate enough to attend church schools" (THETA ALPHA JOURNAL, 1940, p. 9).
     The meeting responded unanimously and with enthusiasm, and the president was authorized to appoint a committee to initiate this new project on behalf of the organization. Accordingly, a committee was formed under the leadership of Mrs. Richard de Charms (Carita Pendleton), who found many members of Theta Alpha willing and eager to assist in the work. In November, 1941, two hundred and fifty letters were sent to parents interested in New Church education.

406


The replies were most encouraging, and by Easter 1942 there were one hundred and forty children enrolled for instruction. As yet, however, there was no material to offer them. A committee was organized consisting of Mrs. Oliver S. Haines (Amena Pendleton), Mrs. Helen M. Boggess (Helen Whitehill Macbeth), Miss Freda Pendleton, and Miss Dorothy E. Davis to select and edit suitable contributions for this use. Time and labor were given freely. There was no charge for the services rendered. But expenses were unavoidable, and in response to an appeal generous financial contributions were received from the membership of Theta Alpha.
     In 1943 the Rev. Harold C. Cranch, who at that time was pastor of the Sharon Church in Chicago, became vitally interested in the work. He had been preparing religion lessons to help the parents in his own society, and he proposed that he should join forces with Theta Alpha in promoting this use among the isolated throughout the church. At his suggestion the Council of the Clergy recognized the project as an important use of the General Church. The Board of Directors concurred, and it was agreed that thereafter the material designed for the instruction of parents should be financed and distributed by the Pastoral Extension Committee. The material to be used directly by the children, however, continued to be produced, supported and sent out by Theta Alpha.
     From the beginning, special emphasis was placed on providing for the celebration of religious festivals. Representations were produced that were suitable for Christmas, Easter, June Nineteenth, Thanksgiving, etc., and gradually this work developed into a distinct branch of the service, under the able and devoted leadership of Mrs. Richard de Charms.
     By 1945 the number of those receiving the lessons had increased to more than three hundred. The service was being received not only by members of the General Church but by a number of other families who had applied for it. However, up to this time it had been possible to provide lessons only once a month; and the Rev. Harold Cranch, in an inspiring address to a meeting of Theta Alpha, expressed his conviction that this was not enough. We must look forward, he said, to making available appropriate material for every age group and for every Sunday throughout the year. Furthermore, he advocated the establishment of a staff of volunteer teachers to maintain constant correspondence with the parents and with the children. He proposed that the material be specially adapted to six age groups, each covering about two years, with both written material and handwork adapted to each age. Under his general direction, and under the inspiration of Miss Jean Junge, a group was formed in Glenview, Illinois, to prepare and send out to the oldest group of children lessons on the New Testament based on The Life of the Lord by Bishop George de Charms.

407


More recently, material has been selected for the instruction of young people of secondary school age in the fundamental doctrines of the New Church.
     By 1946 it became apparent that if the use was to meet the challenge of its rapid growth it would need the direction of someone who could give his full time to the work. At the suggestion of the Bishop, therefore, the Rev. Frederick E. Gyllenhaal accepted appointment as Director of the General Church Religion Lessons. A central office was set up in the Cathedral at Bryn Athyn, and space was provided in the basement for the committee producing the representations. A group of Theta Alpha members, under the leadership of Miss Margaret Bostock, was organized as a council to confer with the Director in the selection and preparation of the lessons, while a much larger group undertook the task of regular correspondence, each being in charge of the work with ten or twelve children, helping in this way to answer questions and to adapt the teaching to the special needs and circumstances of each family.
     Mr. Gyllenhaal at once set about the work of providing lessons for each Sunday of the year and for every year of a child's life, based in general upon the graded instruction given in our elementary schools. By gradual stages this goal has been achieved, and these lessons are now available both in individual folders and in bound volumes that include the material of one grade for the entire year.
     For a time Mr. Cranch was in charge of producing the handwork that was to accompany the lessons, but when his use called him to California the distance proved too great a handicap. Since then a number of persons have contributed their time and artistic talent to this task. In this connection, special acknowledgment is due Mrs. Edward W. Walsh (Eudora Sellner) whose work has added so much to the charm and attractiveness of the representations.
     After twelve years of devoted and highly efficient service as Director, Mr. Gyllenhaal has found it necessary to retire for reasons of health. He has put the work on a firm and permanent basis, with unlimited possibilities of development and expansion in the future. His patient, systematic and careful attention to accuracy, his concern for a faithful presentation of the Scriptural stories and their doctrinal implications, and his untiring devotion to the work have contributed largely to the growing success of the project. Yet without the voluntary labors of many Theta Alpha members, given constantly, gladly and without reserve, the use could not have been established, nor could it now be carried on. The church owes a profound debt of gratitude to these devoted women.
     Much still remains to be done. While the series of lessons has been completed, they are in need of continual revision and improvement in the light of experience.

408


The channels of communication need to be further perfected; and the relation between the children and the correspondents who are helping to teach them needs to be strengthened to promote mutual confidence and understanding. It is fortunate, therefore, that the Rev. Karl R. Alden has agreed to undertake the direction of this work, beginning this month. He fully realizes the importance of the use, and looks forward with great interest to the task of building on the foundations already laid. The need for energetic direction increases as the number of children to be served grows. There are now more than six hundred names on the roll, and the use has spread to England, South Africa, Australia, and the European Continent, where the lessons are being translated into several languages. The General Church Religion Lessons are now contributing, and will continue to contribute in increasing measure, to the sound establishment of the New Church throughout the world. They represent a vital, and indeed, an indispensable extension of our educational system to New Church families everywhere who cannot send their children to a New Church school.
CONFESSION OF THE LORD FROM JOY OF HEART 1958

CONFESSION OF THE LORD FROM JOY OF HEART       Rev. NORMAN H. REUTER       1958

     "Sing unto the Lord a new song: sing unto the Lord, all the earth." (Psalm 96: 1)
     The psalm to which the text is an introduction is a "song in praise of the Lord by His church." Spiritually, it teaches that "to the Lord alone belong power and glory" (PP).
     Through the acknowledgment and confession of this fact-that to the Lord alone all power and glory belong-the men of the church come into the primary essential of the church. Where there is no acknowledgment of a God there is no religion; but where men do have the first essential of religion, namely, a belief in God, there the beginning of a church is established among them. For New Church men, such an acknowledgment means that the Lord Jesus Christ, as He now reveals Himself in His glorified Human, is that God: at once the Creator of the universe, the Regenerator and Savior of mankind, and the Giver and Sustainer of all things to eternity.
     "For the Lord is a great God, and a great King above all gods. In His hand are the deep places of the earth: the strength of the hills is His also.

409


The sea is His, and He made it: and His hands formed the dry ground. O come, let us worship and bow down: let us kneel before the Lord our maker" (Psalm 95: 3-6).
     To those who have been raised in that knowledge of God which brings unhesitating acceptance and affirmation, the wonder of that knowledge, and the blessing that comes with it, are realized only upon reflection. But when they reflect, they may know that their entire lives are molded thereby, for their every thought and action shows this influence. The knowledge of God is the rock upon which their faith is built. Because of it, a certain feeling of peace and security is possible: peace because of the recognition of the operations of the omniscient sphere of Divine love, and security because of the knowledge that there is order in the universe, that is, a sphere of Divine wisdom which prepares the way for all who seek their God.
     Compare such an outlook, full of hope and the promise of eternal life, with the state of mind of those who know no God, or deny His existence and hence deny heaven also. For all who are such the future holds no hope, only uncertainty. In the present cold war period-or is it a frustrating pre-war interval?-this is more apparent than ever. In place of God many see only the yawning depths of the unknown, over which hang terrible atomic threats; or they see merely the fulfillment of the decrees of an unalterable fate, the inevitable working out of laws and forces which see no man nor care for his needs. To them, death, instead of being the beginning of eternal life, appears only as the tragic and sometimes cruel end of a futile existence. To such as know not God, every man appears as a chip tossed on the ocean of nature's forces, with no special use to perform, and no destiny to fulfill except to be buffeted this way and that until his short span of life is spent.
     But in the text we are enjoined to "sing unto the Lord a new song," rather than worry about the future. By the new song is meant the knowledge that there is a God; for this knowledge, as in times past, has again been obscured and is to be proclaimed anew. The everlasting gospel proclaimed by the Lord's disciples in the spiritual world on that first Nineteenth of June is to spread throughout the whole earth, for only through the knowledge and fear of the Lord can the fallen state of mankind be raised. "Declare His glory among the heathen, His wonders among all people. For all the gods of the nations are idols: but the Lord made the heavens" (Psalm 96: 3, 5).
     Since the term, earth, and especially, all the earth, represents the church, therefore the text, as are all things of the Word, is addressed to the church; for it is only where the church is that the Lord's Word is heeded. The men of the church are enjoined to "sing unto the Lord a new song."

410


Herein is the teaching that men should worship the Lord and come before His face with "singing," giving unto Him the glory of His name. "O worship the Lord in the beauty of holiness: fear before Him, all the earth" (Psalm 96: 9).
     In the Writings we are told that the natural man believes the Lord desires worship and glory, and the giving of thanks, as man does; even more so, because He is the greatest in the universe. But the doctrines, and reason also, teach that this is not so; for what pleasure could the Creator have in the adoration of His creatures? Is He a mortal man' that He should find pleasure in such a thing? Yet men are commanded to worship Him, and to render thanksgiving unto Him, not only in the literal sense of the Word but also in its spiritual unfolding. The reason must be in consonance with a God of Divine love who ever gives everything of His own to His creatures, desiring no return for His own sake. Hence the reason and the necessity for Divine worship must be found in the nature of man, and not in any desire for worship or satisfaction on the part of God.
     The explanation of man's need for worship is found in the law of influx and reception. The understanding of this law shows that man receives of the inflowing Divine only in so far as he turns to the source of that influx. Hence it was ordained that worship should be instituted in order that all those who desire to turn to the Lord for knowledge and wisdom might do so in the sphere of the church according to the orderly ways prescribed in Divine revelation. In the Most Ancient Church this external was spontaneous, not prescribed or planned. Afterwards it had to be made known, or revealed. Consequently, today it is by the active participation in an orderly sphere of worship that man prepares his heart and mind to rise into the heat and light of heaven and thence receive the influx of the Holy Spirit.
     Of especial interest is the teaching that we should come before the Lord with singing. "Sing unto the Lord a new song: sing unto the Lord, all the earth." For man to receive the full benefit of worship, he is to open to the Lord not only his mind but also his heart. This is signified by the act of singing. For we spontaneously sing when our hearts are full of affection, and we want to express it; even as we speak when our minds are full of thoughts, and we want to express them. Singing is an ultimate of the affections, as speaking is an ultimate of thought. The affection of man is such that it can never ultimate itself except through the understanding, for affection becomes active only when it takes form in the thought and lives in the act. Nevertheless, we are told that sounds which derive but little from the understanding, but serve as a more immediate plane for the will and its affections, are those of singing and music.

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Hence the great value of singing-that therein may be found a plane, in the sphere of worship, to ultimate the man's affection for the things of the church and his love for the Lord.
     Heavenly songs, Revelation says, are nothing but sonorous affections-affections expressed and modified in sound. We read in the doctrines: "In heaven every morning, out of the houses around the public places, are heard the sweetest songs of virgins and young girls with which the whole city resounds. Each morning there is some one affection of spiritual love which they sing, that is, which is expressed by modifications and modulations of the voice in singing; and so the affection is perceived in the singing as if the song were the affection itself. It flows into the souls of the listeners, exciting them into correspondence with it. Such is heavenly song" (CL 17: 2). The passage then shows the state of mind produced in those singing, and also the reactive effect the listeners have upon the quality of the singing, and continues: "Those who sing say that the sound of their singing inspires and animates itself as it were from within, and is joyfully exalted according as it is received by the listeners."
     On earth, as in heaven, such musical expression of the spiritual love of the church is possible. In worship, when men are in the acknowledgment of God and the recognition of His infinite mercies, the affections may be moved to ultimate themselves in songs of gratitude as a free offering of the heart to God.
     We read further that "'to sing a song' signifies confession from joy of heart, because joy of heart, when it is in its fulness, expresses itself in song; this it does because when the heart, and in consequence the thought also, is full of joy, it pours itself forth through singing: the joy of heart through the sound of the singing, and the joy of the thought therefrom through the song. The kind of joy in the thought is expressed by the words of the song, which concur and agree with the matter that is in the thought from the heart; the kind of joy in the heart is expressed by the harmony, and the measure of this joy is expressed by the exaltation of the sound and the words in it. [In heaven] all these flow as if spontaneously from the joy itself, and for the reason that the whole heaven is formed according to the affection for good and truth; it is therefore formed also in accord with joys, for every joy is from an affection, that is, from love; from this it is that in all angelic discourse there is a kind of harmony. From these things it is clear that harmony in song, also the power of musical art to express the various kinds of affection and to adapt itself to its various themes, are from the spiritual world, and not from the natural as is supposed" (AE 326: 1).
     The effect song had upon the ancients, and especially that which was from joy of heart, was such as to fill those who sang with heavenly gladness because of the holy and blessed influx that flowed in, through which they seemed to themselves to be as it were lifted into heaven.

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"Such an effect also," we are told, "songs would have at this day; for the spiritual angels are especially affected by songs which are about the Lord, His kingdom and the church. That the songs of the church had this effect was not only because by them gladness of heart became active and burst forth from within even to the utmost fibers of the body, and set these in motion with a glad and at the same time holy tremor; but also because there is a glorification of the Lord in the heavens by means of choirs, and thus by the harmonious music of many" (AC 8261: 3).
     In these passages it is said that the power of song lies not only in its ability to assist in opening the minutest fibers of man's being to spiritual influx, but also in its ability to put congregations of men in direct communication with the angelic societies which glorify the Lord by means of choirs. This is especially true when the text of the song is taken from the letter of the Word; for Doctrine of the Sacred Scripture reveals that the reading or singing of each part of the letter of the Word brings man into communication with some particular society of heaven. Thus is there conjunction with heaven through the Word. The ultimate is stirred and made living in the minds and hearts of men on earth, and then a spiritual content is enabled to inflow into this prepared natural, especially when the singing is done with affection, or from joy of heart; for into the understanding the light of heaven may flow, but into the affection the heat of heaven. In short, the exquisite joy of angelic life may make itself felt in songs from the Word by a sort of delicious ecstasy, which seems to melt the very interiors.
     Hence the efficacy of singing in worship is not only external but also internal, for the song may become the basis for the reception of spiritual gifts of delight and happiness. Through the expression of affection in song the Lord is able to give us a perception of the sweetness of the joys of heaven. The singer's will may be touched with remains of good. If his heart is in the singing, and his affection is aroused by the spiritual things involved in the song, the opening of the lips is but representative of a more interior opening of his spirit to the Lord. The spiritual fibers of his being open to receive the influx of the Lord through the sphere of the surrounding angels.
     Thus man, by entering into the first essential of the church, which is to acknowledge the Lord as God, and by expressing that acknowledgment in song, may be inspired to enter ever more into the second essential of the church, which is to heed the Lord's Word and shun evils as sins. This second essential is a deeper confession of the Lord, in the acts of one's life.

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Then the individual offers not only the words of his lips, and the grateful affections of his heart, in praise of the Lord, but also the purified actions of his life, which ascend like sweet incense unto Jehovah as a kind of free will giving of himself as an instrument of service to his Creator and Savior.
     For the spiritual man knows that to worship, praise and glorify the Lord means, in the internal sense, "to bring forth the fruits of love; that is, faithfully, sincerely and diligently to do the work of one's employment, for this is the bond of society, and its good. By this God is glorified, and then by worship at stated times. 'Herein is My Father glorified, that ye bear much fruit. So shall ye be My disciples' " (CL 9: 4). Amen.

     LESSONS: Psalm 96. Revelation 14: 1-13. Arcana Coelestia 8261.
     MUSIC: Liturgy, pages 461, 459, 452.
     PRAYERS: Liturgy, nos. 63, 71.
DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     5. How and Why Genuine Miracles are Done Cosmic Miracles

     To one raised in the intellectual atmosphere of present-day Western civilization, cosmic miracles seem even more fantastic than those that are purely psychological. We know from experience that mental states are strictly personal, unpredictable, and difficult to understand; but the mechanical forces of nature have been so accurately measured, and their effects can be foretold with such certainty, that we find it hard to believe in any modification of them by a supernatural agency; yet their operations are being modified by human inventions in ways which no one would have imagined possible a generation ago. Consider such marvelous accomplishments as moving pictures, radio, television, rocketry, and aircraft capable of supersonic speeds. Think of the hundreds of useful materials produced by the plastics industry, possessing properties not found in any natural substance before known. Few would question the seemingly limitless possibilities of future discoveries and inventions that may revolutionize our whole way of life.
     The simple concept of the universe and its structure, with which the scientists of the nineteenth century were so complacently satisfied, has been violently disrupted since Albert Einstein has opened up such new and unsuspected avenues of scientific thought.

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Our idea of how the forces of nature can be modified has been tremendously expanded, until we hardly dare to say that anything is too wonderful to be achieved by the human intellect; but, strangely enough, all this has served only to confirm men more than ever against the possibility of Divine miracles. We all grow up in the midst of this determined skepticism. It presses in upon our minds, both openly and in subtle ways, every day of our lives, and we cannot escape from it.
     Although we know in our hearts that there is a God who created all things and maintains all things in existence perpetually, although we profess, and indeed believe as a matter of religion, that the Divine Providence must control every least thing that happens, still, how this Divine Being actually governs the forces of nature and compels them to serve the ends of His infinite wisdom, this remains for us a mystery of faith. That mystery cannot be resolved without far more knowledge than we now possess; not only of science, but, what is more important still, of that which is now revealed concerning the spiritual world and the laws by which it operates to direct the forces of nature. Lacking this knowledge, we cannot as yet reasonably explain many of the cosmic miracles of the Word-such wonders as the parting of the waters of the Red Sea, the sudden destruction of the walls of Jericho, or the Lord's walking on the Sea of Galilee. We know that such things were not accomplished by any violation of physical laws, but rather by some modification of them by means of a special and unusual influx from the spiritual world. Beyond this we cannot go, and we have no interest in trying to invent out of our human imagination theories to account for these marvels until we have discovered some reliable basis for them, both in fact and in the truth of revelation.
     Our purpose in treating of this subject is to demonstrate that there is a solution waiting to be discovered, one that will satisfy the requirements of rational understanding and increase our realization of the Lord's immediate presence and unfailing providence. It is a solution that will never be found by scientific investigation alone; nor will it be found by theological learning alone. Only as these two foundations of truth are brought together, and seen in harmonious relationship, will genuine insight into the wonders of nature be possible. This kind of research is the peculiar function of a New Church university, in which alone specialists in science and specialists in theology may pool their findings and weld them into a unified philosophy. This is the marvelous opportunity, the exalted goal, that lies before New Church education, made possible by the Lord at His second coming, because "now it is permitted to enter intellectually into the mysteries of faith."

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     Although we cannot now explain these cosmic miracles, the knowledge that the means have been provided whereby the answer can be discovered is of the highest importance as a bulwark against the skepticism of our modern age that tends to undermine all faith in the authority and the integrity of the Word. But while we are patient, and refuse to force the issue before we have any just grounds for a solution, it is equally important that we pursue the subject as far as our present knowledge may permit. We believe that it is possible even today to understand, at least in some measure, how those cosmic miracles were performed that are said to have been done by what is called "illation."
     The word "illation" comes from the Latin illatio, which is cognate with the French inferre, meaning "to carry or bring in." In common usage it means "the act or process of inferring from premises or reasons; hence, that which is inferred or deduced." But the Writings define the word as meaning the creative process whereby actual things are brought forth in nature by means of the spiritual forces of the Divine proceeding. Thus, we read in Additions to the True Christian Religion, no. 695: "Miracles which are recorded in the Word . . . took place by an influx out of the prior into the posterior world, and. . . they were produced by an introduction of such things as are in the spiritual world into corresponding things in the natural world; for example, that the manna which every morning descended upon the camp of the children of Israel was produced by bread from heaven being introduced into the recipient vessels of nature; and that in like manner, bread and fishes were thus introduced into the baskets of the apostles, which they distributed to so many thousands of men; again, that wine out of heaven was instilled into the water in the pots at the wedding where the Lord was present; further, that the fig tree withered because there was no longer any influx into it of spiritual nutriment, by which it was fed from the roots; and finally, that such was the case with the other miracles; and they were not produced, according to the insane notions of some of the learned at the present day, by causes summoned from all parts of nature. Miracles, therefore, are the effects of the Divine omnipotence, and take place according to the influx of the spiritual into the natural world, with this difference only, that such things as actually exist in the spiritual world are actually introduced into such things in the natural world as correspond."
     What can be meant in this number by "bread" or "wine" from heaven being introduced into "recipient vessels" in the natural world? You recall what was said in a previous article about the spiritual world being the Divine proceeding, that is, the Divine love going forth according to the Divine wisdom to create all things of use to the formation of a heaven from the human race. It is the mind of God foreseeing all things needful to the accomplishment of His Divine will, together with the infinite wisdom by which they may be brought into being.

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In that spiritual world, or that Divine proceeding, therefore, all things that ever have been, or that ever can be created, already exist in potency. By this we mean that the power is there; and that power is focussed or directed to do or accomplish what the Divine Creator wills. The spiritual world, therefore, is a kingdom of uses, which uses exist, however, only as conatus, as endeavor, as the force adequate to produce the end desired and foreseen. This force must form for itself an embodiment, a clothing, an organic form in which it may live, and by means of which it may actually accomplish its purpose. This clothing must be drawn from the material world, molded from "recipient vessels" in that world. What are meant by "recipient vessels"? They must be the least units out of which all material things are made; namely, the atoms, those vibrant centers of energy so completely bound in as to produce what appears as matter, dead and inert. Atoms vary as to their internal structure, of which as yet men have only a vague and imperfect idea, but they all have one thing in common; namely, that they combine to form molecules, and these combine to form substances. They are caused to combine by the forces of the spiritual world, and the substances they produce were all potentially present in that world from the beginning, present because foreseen and provided in the infinite wisdom of God.
     "Bread" from heaven, therefore, is the creative force by which material bread is brought into being by bringing together and organizing the atoms which are "recipient vessels" into the form and substance of what we know as natural bread. Normally, this creative force is present in a grain of wheat, which, by the gradual process of growth, produces the blade, the stalk, the ear, and in the ear the grain multiplied a thousandfold. It is the same creative force that brings into being the other necessary ingredients of bread-the water, the salt, the yeast, the shortening, etc. It is the same creative force, operating according to the laws of organic and inorganic chemistry, that combines these various elements together under the influence of heat to make them wholesome and fit for human food. Let us not forget that the real, and indeed the only power back of all physical and chemical action, is the directed force of the spiritual world, the creative activity of the Divine proceeding; for nature, by which we mean that dead and inert thing produced by a single atom, has no power whatever in itself.
     It follows that "bread" is really made, not by man but solely by the Lord, who has foreseen and provided that use to man's physical body which bread performs, and that "use" is perpetually present in potency in the spiritual world where the forces necessary to produce it are constantly maintained.

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If the ingredients of bread were not created to combine, it would not be possible for man to make them into bread. Man does not combine them. When they are brought together in due proportion, and under the proper conditions of heat, the combination takes place automatically, as if of itself. But this combination is so familiar that we take it for granted, and think that we have made the bread. This appearance that man makes the bread is according to the Divine will and purpose; for the end is not to feed the body but to form the mind and spirit of man that he may consciously receive love and wisdom from the Lord, and freely love the Lord and serve Him in return. To this end it is vital that man should be given a part to play, a use to perform, an opportunity to do what the Lord requires of him, or refuse to do so. This is why the creative force operates so slowly, by such various means, so silently and invisibly; and why the active co-operation of man is demanded in the process. Yet, if we analyze the bread, the finished product, and reduce it to its least component parts, we find there nothing but atoms marvelously arranged and combined.
     Now let us consider: such atoms as these are present everywhere in all the substances of the world, and wherever they are they constitute "recipient vessels" capable of being moved and organized by the forces of the spiritual world. Is it impossible to believe that "bread from heaven," the Divine purpose and intent to create bread, may not gather the necessary "recipient vessels" quickly, without man's help, without the slow process of growth and production of separate ingredients, and mold these "recipient vessels" into the finished product? The required forces are all present, and the materials are at hand. The part that man plays is, after all, only an apparent one. The task is really accomplished by the Lord; and if, under a special circumstance, it is important that man should not have even an apparent part to play, cannot the Lord accomplish His purpose alone? So, also, if we consider that by "wine" from heaven is meant the Divine will and wisdom to create wine, which is done ordinarily by a gradual process that requires human co-operation, may this not be accomplished quickly, in case of need, and without man's co-operation? It is this Divine creative force, active in the seeds of grapes, that by a process of growth produces the juice from which wine is distilled. Every time this happens, water is turned into wine before our very eyes, yet so gradually, and in a way so familiar, that we are blind to what the Lord is doing, and forget to wonder. We think so much of our own labor and skill in tending the vineyards and the wine press, and in pursuing the vintner's art, that we ignore the spiritual forces at work. Yet without them we could accomplish nothing.
     In the miracles effected by "illation" the law of influx by which creation takes place is not violated in the least.

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It is merely hastened, and all appearance of man's participation is eliminated; and this is done only when it is required for the preservation of man's spiritual life. All miracles of healing were performed by some form of illation because healing is a creative process, preservation being a perpetual creation. One of the most obvious examples of how nature is governed by invisible spiritual forces is the way in which the body mysteriously heals itself. All its life forces are spontaneously mobilized, marshaled and directed toward any spot or organ that is injured or attacked by destructive organisms that cause disease, and this for the purpose of counteracting the infection and rebuilding tissues that have been injured or destroyed. In this task medicine and surgery can help by removing obstructions or providing needed material; but the healing itself, the rebuilding of tissues, is a task performed by inflowing life; that is, by spiritual forces in the Divine proceeding.
     Here again it is a matter of bringing forth in material form a use or purpose foreseen by the Lord and provided in His wisdom. This is a marvelous ordering of "recipient vessels" into living organs of flesh and blood, capable of performing some needed function in the human body. That the source of power to maintain the health of the body is really in the spiritual world is shown by the fact that physical functions are so markedly affected by states of mind. Affections, emotions, loves, greatly modify bodily reactions. In normal health the interests that focus our attention, and rouse in the imagination the image of some desired goal, bring all the forces and abilities of the body to our aid in accomplishing our end; but when the mind is gripped by fear, anxiety, anger, or persistent hatred and the desire for revenge, the order of the whole bodily system is disrupted. The normal balance of its secretions is upset. The digestion of food, the ability to sleep, and the normal functioning of the entire organism to preserve the harmonious co-operation of all its parts are thrown into disorder, and disease results. These emotions, as we have seen, inflow from the spiritual world to produce conscious life, in which alone there can be human freedom and responsibility. In order to preserve this freedom, which is vital to man's salvation, the Lord adapts His creative process, the general influx of the Divine proceeding which builds and maintains the body-this He adapts to man's will or free choice.
     This is why healing is controlled, in some significant degree, by psychology, that is, by states of mind; and man has a part and a personal responsibility in it. This is why the Lord healed only those who had faith in His Divinity, and why He could perform no miracle of healing in Nazareth, where He had grown up from childhood. All the forces necessary to preserve the health of the body are perpetually present in the spiritual world; and all the "recipient vessels" needed to clothe the various uses of the body in organic forms are present in the atoms of which all material things are composed.

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But the purpose of the body is to provide for the formation of the eternal spirit; and when this use is fulfilled it must be cast off in order that the spirit may enter into that higher life for which it is Divinely destined. Wherefore the Lord did not perform miracles of healing except for spiritual reasons-for the welfare of the one who was cured, and for the spiritual instruction and inspiration of all men, and thus for the welfare of the race. In our next article we shall speak of why manifest miracles are not performed at this day; of why the record of them, preserved in the Word, is nevertheless necessary to our spiritual life; and of what takes the place of manifest miracles in the establishment of the New Church.
LORD'S MAN 1958

LORD'S MAN       Rev. GILBERT H. SMITH       1958

     Most people know nothing about the great work that has been done by our Lord and Savior to redeem our present world from the very terrible state into which it has come. Everywhere people are in confused thought and fear for what may happen to our present civilization. They know that something is wrong, but not what it is, or what must be done to restore trust and peace among men and nations.
     But the Lord knows what is wrong, and the Good Shepherd has never forsaken His sheep, and never will. He will never desert those who believe in Him, but will lead them in safety if they will but follow Him.
     The great thing that the Lord did was to reveal to men, and make available even to the simple, the truth of heaven and the certainty of His Divine presence with all men. He did this through Emanuel Swedenborg, that great man of destiny for the human race, who is so tragically unknown and scarcely recognized by the learned and the great. Yet here is the man by whose hand the Lord has made known the saving truth the light of a new dawn, the doctrine of a new church, against which the gates of hell shall not prevail.
     If you have ever been in great trouble, and in doubt about the mercy of God and the power of the Lord our Savior to save mankind from spiritual death and physical destruction; if you have known distress and anxious concern about the trend of human events, and the power of the Lord who is God to overcome the evil forces that seem to increase on every side; if you have ever despaired of the Lord's ability to make use of you for the good of society in any way; then be sure of comfort and direction and encouragement, for these the Lord can now give you, to take of freely.

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     This sure grace and comfort is to be found in the Writings; from any one of which, or from any small section thereof, the Lord Himself speaks to you-to anyone who has an ear to hear. The Writings are many, and the Divine is the same in all of them and in any one of them. And His voice there is the voice of Divine love and wisdom, calling from spiritual darkness to spiritual light and eternal life. In every page the Writings teach about spiritual life, and how we may have it right here on earth.
     They tell us of the genuine charity and faith by which men born in evil, and that is all of us, are to be delivered from the hand of the devil and brought into the eternal happiness of the Lord's kingdom. And they bring to us this first of all-that the very first thing of charity is to shun evils as sins against the Lord. This is the true meaning of giving one's self to the Lord-of laying down one's own life, which is evil, and surrendering one's self to the Lord's Divine leading. It is to pick out, one by one, evils which we see in our own minds and to shun them as infernal. This is the very first of charity and of faith. And before it is done, none of the good things we may do are really good, but are like fair fruits that are rotten within.
     The Writings tell us, from the Lord's own mouth, what are the evils to be shunned and how to gain His Divine power to shun them. Nor, in our day and state, is there any other source of such knowledge; for without the great work done by the Lord through Swedenborg it would not have been possible thereafter for any man to be saved! For even the light of the New Testament has been turned into darkness in the minds of Christians, and it could not continue to shine because it has been blotted out by great falsities in the church, and by the many evils of life into which Christian people have fallen.
     The deadliest of these falsities is the notion that every man has life in himself, although it is the Lord's life flowing into him continually; together with the notion that every man may know of himself what is good and evil, which is to eat of the forbidden fruit of the tree of knowledge. He thinks that there is a spark of the Divine in him, and that he needs no Divine revelation to enlighten him. And two of the greatest evils in Christian life, as the world is today, are the evils of avarice and adultery.
     And here is the great test by which the future of each one of us may be determined: can we stand being told what is wrong with us? Can we look at ourselves in the light of Divine truth from heaven, and see and confess the evils that make up the inheritance of every human being, along with the good that the Lord bestows on us?

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Can we stand being told what is wrong with the world, with the things people strive for and the selfish things they actually do? Can we change our thinking, and some of our persuasions and loyalties, according to the Divine correction to be seen in the inspired books given to the world through the Lord's servant, Emanuel Swedenborg?
     Every time an evangelism has succeeded in bringing men into a more spiritual life, it has been done by showing them what things they need to repent of; for this must come first before any real good can be done. So it was that John the Baptist preached the baptism of repentance, definite and immediate. The Lord on earth was the Master of all the preachers of repentance. The Writings also, because they are from the Lord, are full of exhortations to repent. And this, clearly and simply, is repentance-to cease from deeds and from intentions that the Lord's instructions declare to be evil for the one reason alone that they are sins against the Lord our God.
     Come to the Lord, then, through the Heavenly Doctrine, for so are men henceforth to be conjoined with the Lord. He who knows from his own experience some degree of that conjunction knows what the supreme delight of heaven is, and is raised up into it. But this is the Lord's doing entirely, and no man can force himself into that blessed conjunction with the Lord. It is solely a matter of the man preparing himself through confession and repentance. Let us be zealous in this preparation for the highest blessing possible in human life-the conjunction of the spirit with the Lord God of all life.
     Read and hear the doctrine humbly and often, for there is for us no other means of regeneration and spiritual growth. And let our study be, not merely to commit to memory, but for the sake of committing to life. What the Lord has now revealed is the only means of permanent joy and satisfaction in marriage, that is, heavenly joy and blessedness and the closest bond with our Lord. The Lord here shows what evil and falsity and selfishness to repent of, so that the opposite good may inflow. Understand what conjugial love is; there is no other way of knowing its delight. Remove the obstructing thought and habit that hinder the union of will and understanding in the two, which is the heavenly marriage.
     This highest human love we may not feel fully in this natural life, yet a foretaste of it is given from time to time, bringing us back to the first states of marriage, which are an image of what its eternal state may be. And here again we see the greatness of what the Lord has done for all who will receive the Divine blessing from the hand of the Lord through Emanuel Swedenborg. But how has it been received? The world in general cannot stand the test of being told what is wrong with it, and has little mind for repentance and the hope of eternal life.

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Yet by acceptance of this light from heaven, and repentances, all the gates of hell could be shut up, and society could be rid of all the evils which now make the nations tumultuous and set the people to meditating vanity.
     The Writings open up to us the whole spiritual world. They actually introduce our spirits into it, and they find their places there. For our thought is of indispensable use to the people there; they can use our memories as their own, and so can be enlightened on many subjects. This is a miracle. But the unregenerate in the world will not believe and receive what the Lord has revealed. Therefore there must be poverty, both spiritual and natural, fear and war, until the Lord can overcome the evil by the power of His truth received in freedom by those who do and who will receive. It is this new truth, received by men, that will set the world straight, and bring the lasting peace that people so much desire. But as yet there is not a sufficient amount of internal peace, the peace of God, and the world must suffer from the rejection of the truth that belongs to its peace.
     Meanwhile, the special point is this: there is no greater joy or blessing than really to believe the things the Lord has made known in the Writings. These things surpass all miracles. Really to believe is to be free of all doubt, and conform our lives to them, for they are the voice of the Lord to us. And there is a great joy also in fighting against what is evil and false. We are told that one may become a via coeli, a "way of heaven" or channel-a subject in the world through whom good spirits may operate, a Michael, and one who may be called "the Lord's man."
     So far we have spoken of the Lord coming to man as perfect truth for man's regeneration. Now let us speak of the first great human reaction to it, the going of men to meet the Lord and to enter into conjunction with Him. The first great response or reaction on the part of certain men, the first return from the Lord's action, was the formation of a new priesthood, so that the two universal gates to heaven, the sacraments of Baptism and the Holy Supper, might be opened in the world and kept open. This the Lord inspired and granted them to do as a blessed return for the great gift of Divine revelation. In these two sacraments man goes to the Lord, goes to meet Him, in the humility of repentance, saying to the Lord: "Search me, 0 God, and know my heart. Try me and know my thoughts. And see if there be any wicked way in me; and lead me in the way everlasting."
     But no man could have known the mighty power of the Holy Supper for the actual regeneration of man unless the Lord had revealed it; nor could he have known how Baptism prepares the way for real acceptance of truth Divine by putting the spirits of men in communication with those in the other life who receive the faith of the New Church.

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The new priesthood is to extend the use and the blessed benefits of these holy sacraments as far as possible into the desolation which is the Christian world, by the full use of the powers the Lord gives to it. It is to make full use of all the means available. Such is its Divine commission. Its members must go forth to this great work as shepherds to the sheep in the midst of wolves. For by nothing else than the Lord's Divine power in these two sacraments can the world be redeemed and delivered from its sinful state and gross ignorance of all things spiritual. And the continuing effects of the first sacrament, Baptism, can be realized only through a continuing evangelism, and constant instruction in the truths of the new doctrine.
     Such a priesthood needs loving support, and that support is such a return to the Lord as can be made by all those who have themselves been brought to know the supreme joy of conjunction with the Lord. These priests need the constantly renewed inspiration, and the means of bringing forth to other minds not yet opened to heaven the most precious of all things in life-the voice of the Lord, and His presence in the Writings of Emanuel Swedenborg, the man chosen by the Lord to make His voice heard.
     There is a notable saying that the faith of the New Church, or the church itself, must abolish the faith of the old, or no flesh can be saved. The present prevailing falsities of religion in the Christian world must be abolished. How can they be, except by preaching and teaching, and the constant advertising and publicizing of the works of the man chosen by our Lord to announce the new evangel that "the Lord God Jesus Christ reigns"?
     The Lord grant that His organized church may ever continue its most effective work of teaching its own children and youth. May its pulpits, and its holy sacraments, gather in a harvest ever more plentiful! And let us pray also that our laborers may enter with ever increasing zeal into the vast field of publication: producing a broad river of waters for the healing of the nations-ever renewed and varied literature adapted to our times, an evangelistic literature capable of abolishing the darkness now covering the world and making the light of heaven to shine again.
     The Lord's man! If one could regenerate and become worthy of that designation-born again of the Lord, his Heavenly Father-what greater blessing and honor than to bear that title! Swedenborg, by his selfless service to the world and heaven, was preeminently the Lord's man. So are His priests; and so also are all men and women whose minds have been opened to the light of heaven, and who love and cherish the holy things of the New Jerusalem. They, too, are the Lord's men, good and faithful servants. We can have no higher aspiration than to become, each in his own station, the Lord's man.

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     7. And Forgive Us Our Debts

     There is nothing purely passive in spiritual life. Indeed the very fact that we speak of spiritual life implies that there is no standing still, no pausing, but a steady flow of those things that make us live; for, obviously, life cannot stop. Hence we pass along from affection to affection, and from thought to thought.
     Yet it is commonly held that forgiveness is something that may enter into our existence without any activity on our part. If we ask it of the Lord Himself, we suppose that He may grant our petition simply by changing His attitude of mind toward us; from having been displeased He would agree to forgive and forget, and so we would be spared the punishment otherwise held in readiness for us. This having been the persuasion of the churches for many ages, the ruling idea of forgiveness in the world, whether asked of God or of the neighbor, has become a very superficial one. A man asking his fellow's pardon is apt to mean nothing more than, "Please do not be angry with me." It is a little better, of course, if there is also a clear admission of having done wrong. But, unfortunately, it is not usual for such an admission to be allowed to stand by itself; there is usually much modification and covering up to protect the prestige of the offender, suggesting that he has really done no wrong, or meant no wrong at all, and that generally he is a person of inviolable integrity. Nevertheless, if there is a sincere and humble admission of wrongdoing, then the hope for genuine forgiveness is that much more sustained. But still more is this the case if the person who is aware of having committed an offense amends his ways with uprightness and steadfastness of heart.
     It ought to be self-evident and indisputable: first, that real and essential wrongs are being committed by us from time to time, and that we do entertain certain ideas which are either erroneous for lack of better information or downright rebellious; second, that all these things spring from a will that is turned in upon itself instead of being open to the Lord and the neighbor, third, that forgiveness without a change in the nature of the mind to be forgiven would be self-contradictory, since it would be like saying, "Please forgive me, but I most certainly intend to do it again!

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Hence it appears that there can be no forgiveness without repentance and a change of life.
     This, however, is said strictly with regard to the offender. The picture is complete only when the attitude of the other party, the forgiver, is considered at the same time. Inmostly, that party is always the Lord; for we cannot do wrong to our neighbor without also disturbing the order of life, that is, without going counter to the Divine influx. But the Lord forgives constantly, if by forgiveness is meant willingness and readiness to pardon, thus clemency, mercy and love. The Lord knows no anger, still less any spirit of revenge. The thought that the Divine justice can be satisfied only by suffering in proportion to the offense is an utter falsity and a profane perversion of the truth of mercy. If it were possible, the Lord in His infinite compassion would draw all, evil and good alike, to Himself. For "the love of God approaches and extends not only to good persons and good things but also to evil persons and evil things; consequently not only to persons and things in heaven, but also to those in hell; thus not only to Michael and Gabriel, but also to the devil and Satan; for God is everywhere, and from eternity to eternity the same. He says also: 'He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust' (Matt. 5: 45)" (TCR 43: 2).
     Such being the nature of the Divine love and forgiveness, man is called upon to act in the image and likeness thereof. When Peter came to his Master, and said, "Lord, how oft shall my brother sin against me, and I forgive him? until seven times?" there was only one possible answer: Have a heart of mercy, a heart full of forgiveness; forgive without end, without numbering the times; or, in the Lord's own words: "I say not unto thee, Until seven times: but, Until seventy times seven" (Matthew 18: 21, 22). "Seven," and also "seventy," signify what is holy and celestial (AC 433), for the Lord rested on the seventh day, the celestial day, of creation. Hence to forgive "until seventy times seven" is to forgive from the Lord, in a celestial state of mind, which is a state of love and charity.
     These are the two sides of the picture. What has confused the issue so much is that they have been mistaken for one another. The sinner, having heard of the great mercy of God, has been apt to forget the nature of his sin, viewing forgiveness only from the aspect of the forgiver. Hence the common belief in the effectiveness of deathbed repentance. Or else he has allowed himself to be seized with fear at the thought of the magnitude of his sin and the severe punishment prescribed in the Word for the impenitent; to be shaken at the alleged wrath of God and strangely oblivious to His infinite mercy.

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There can be little doubt that this is the unhealthy and stagnant self-awareness of sin that gave birth to reliance on the vicarious sacrifices of atonement in the Jewish Church-turned to acts of obedience by Divine ordinances concerning them-and in the Christian era to the man-made doctrine of an innocent Divine Son appeasing the wrath of Almighty God on behalf of sinful mankind. There has been all this confusion because the aspect of the sinner and that of the forgiver have not been seen distinctly, or brought together under a unifying view.
     The truth stands clear only if the idea of inertness is rooted out of the concept of forgiveness. It is true that the Lord is all merciful, and it is true also that the evil of man causes separation from Him; but these things are true together, not apart from each other. The Writings give unequivocal teaching in regard to both these aspects. In reference to the Lord's loving desire to forgive all we read: "The Lord continually excuses, and continually forgives, for He continually feels compassion" (AC 8573: 2) ; and in respect to the actual reception of forgiveness through removal of evil it is said: "Repentance is the first essential of the church, and as far as a man repents, his sins are removed, and as far as they are removed, they are remitted" (TCR 510). The two aspects are also dealt with together as follows: "When sins have been removed they have also been remitted; for repentance precedes remission, and without repentance there is no remission; wherefore the Lord commanded the disciples to preach repentance for the remission of sins (Luke 24: 47) . . . . The Lord remits the sins of all; He does not accuse and impute; but yet He cannot take them away, except according to the laws of His Divine Providence"(DP 280). And again: "The Lord forgives everyone his sins, because He is mercy itself. Nevertheless they are not thereby forgiven unless the man performs serious repentance, and desists from evils, and afterwards lives a life of faith and charity, and this even to the end of his life" (AC 9014:3). The total view, then, is that the forgiver holds His mercy in constant readiness, and that the offender is to make room for that mercy by removing the evils that stand in its way; and it is abundantly clear that these two merge in the act of forgiveness, which is the influx and reception of mercy.
     But at this point it may be asked why so much of repentance is involved in this fifth petition of the Lord's Prayer-" Forgive us our debts, as we also forgive our debtors'-when we met with the doctrine of repentance in the third petition-"Thy will be done, as in heaven so upon the earth" -and again in the fourth petition, "Give us this day our daily bread." The reason, however, is that repentance is progressive. In general, the following distinct steps are discerned: "A man's examining himself, recognizing and acknowledging his sins, owning that he is guilty of them, confessing them before the Lord, imploring help and power to resist them, and then desisting from them and leading a new life" (TCR 567: 5).

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     Therefore, if the initial states in preparation for acts of repentance be included in the general view, the whole of the sacred prayer is seen to deal with that subject from beginning to end. Universally regarded, the burden of the Lord's Prayer is one; yet again we meet with the two aspects. They are: the removal of evil, and this for the sake of reception of the Lord.
     The emphasis in this regard is seen if we reflect on the continuation of the passage quoted above (AC 9014: 3). The words, "and afterwards lives a life of faith and charity, and this even to the end of his life," are followed by: "When this is done, the man receives from the Lord spiritual life, which is called new life. When from this new life the man views the evils of his former life, and turns away from them, and regards them with horror, then for the first time are the evils forgiven, for then the man is held in truths and goods by the Lord, and is withheld from evils." [Italics added.] Still more is the force of this doctrine perceived when it is known, as stated elsewhere, that "sins are removed by means of faith and love from the Lord. For in so far as the good of love and of faith enters, or, what is the same thing, so far as heaven enters, so far sins are removed, that is, so far hell is removed; both that which is within man and that which is without him" (AC 9938). [Italics added.]
     This is a much needed lesson, for it is commonly held that repentance consists in being sorry for past errors. Let us impress thoroughly upon our minds, therefore, that repentance is not complete until there is a new life from the Lord, that is, a new love and faith. This is the truly active and constructive part of repentance, and is what makes that long, progressive and most crucial act of life so different from the passive contrition, expressed with hanging hands, which is mistakenly called by the same name. This is why we are not taught just to say, "Forgive us our debts," but to add, "as we also forgive our debtors." Indeed, as if to make the point inescapable, the Lord sums up the entire prayer, having concluded it, by saying: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6: 14, 15). For the same reason we also have the responses so frequently added to the Lord's Prayer in our services and classes, when the priest and the people say alternately, "0 Lord, forgive us our trespasses," "As we forgive those who trespass against us." These words are potent with meaning, for only the mind that forgives-truly, justly and mercifully-is itself capable o receiving forgiveness. It is the forgiving state that is forgiven.

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Therefore the Lord taught concerning the woman who "began to wash His feet with tears, and did wipe them with the hairs of her head, and kissed His feet, and anointed them with the ointment," saying: "Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little" (Luke 7: 38, 47). And again He said: "For with the same measure that ye mete withal it shall be measured unto you again" (Luke 6:38).
     Thus it now appears why the fifth petition in the Lord's Prayer answers to the fifth day of creation. On that day the first living creatures were made: the lower forms, the creeping things of the sea and the birds of the sky; not the quadrupeds, still less man, yet creatures capable of moving by themselves and thus portraying on their plane the parallel of knowledges and faith in the natural mind of man being animated by descending and regenerating spiritual life. That is forgiveness, or the beginning of it; for man has, yet to pass through temptations as to the will in order that he may be purified inmostly.
     That purification is as it were contained prophetically in the first words of the prayer and of the creation week. Man says, "Our Father," and thus turns his mind to the Lord for leadership, support and nourishment: the Lord says, "Let there be light," and the covenant between God and man has commenced. Within that covenant all things can be, and also are, forgiven; for once the Lord has been allowed into the mind of man, to begin there His creative work, He also completes that work. He does make a new will, though according to reception by man. It follows from this that there is only one state with man that cannot be forgiven-the state that desires no forgiveness. This is the state that either refuses to enter into the covenant, or, worse still, breaks it having once entered into it. In either case there is sin against the Holy Spirit denial of the Divinity of the Lord and the holiness of His Word. The deliberate refusal to be led involves both these denials, for men cannot be led by God save by His Divine Human as it appears in books inspired by His Holy Spirit (Can. HS v: 8). But it follows also that all creative forgiveness is from the Divine Human through the Word; for His Word, though fixed ultimately in Divine revelation, is, interiorly regarded, the very blood of creation.
CONFIRMATION OF TRUTH 1958

CONFIRMATION OF TRUTH              1958

     "Nothing but good confirms a man in regard to what is truth. Truth indeed teaches what good is, but without perception; whereas good teaches what truth is from perception" (Arcana Coelestia 3463: 2).

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     In the portion of Jeremiah assigned for September (chaps. 31-47) the drama of Judah's consummation is brought to a swift climax. The sacred text describes the fall and destruction of Jerusalem and the removal of the people to Babylon, and then relates the aftermath of treachery and murder, seizure and rescue, culminating in a final apostasy-the migration to Egypt of the remnant left in the land, in which the prophet took part as an unwilling captive. Jeremiah continued his ministrations among the fugitives, and from Egypt came his inspired predictions against the foreign nations which begin in chapter 47. There, in Egypt, the curtain falls upon the life of this unwavering prophet who, according to a Jewish tradition, met with a martyr's death at the hands of his own countrymen.
     The dominant subjects in the internal sense are the successive vastation of the Jewish Church and its complete devastation, rejection and judgment. Technically, the Jews who eventually returned from exile formed a church rather than a nation; but spiritually that church was dead, and henceforth the places of the land would be the basis of representation.
     However, even as the restoration of Israel is prophesied in the midst of destruction, and the final downfall of her enemies is foretold in the time of her greatest humiliation, so the Lord prepares for the establishment of a new church as the former one is coming to an end, and assures us that the spiritual foes of His true church will yet be stripped of their power to do it harm.

     Our readings in the Apocalypse Revealed (nos. 764-819) conclude the exposition of Revelation 18 and take us into the following chapter, in which are recorded a glorification because of the coming marriage of the Lamb, the opening of heaven, the vision of the rider on the white horse, and the invitation to the supper of the great God. Chapters 17 and 18 dealt with the judgment on the Roman Catholic Church. Here the subjects in the internal sense are an angelic glorification because of the removal of that church in the spiritual world, the Second Advent and the future conjunction of the Lord in His Divine Human with the church, the opening of the spiritual sense of the Word for the sake of the New Church, and the final judgment on those in the Reformed Church and upon their doctrine.

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IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     A recent issue of the NEW-CHURCH MESSENGER is devoted to religion and science. The editor points out that the question, How shall man use the power that science has placed in his hands? is emphatically relevant to religion; that the exercise of power calls for moral responsibility; and that "the grave problem today is moral know-how rather than technical know-how." Among the contributors to a symposium on the spiritual significance of man's expanding science, assembled and edited by Gwynne Dresser Mack, is Otho W. Heilman of Bryn Athyn, who concludes that, although the discovery of life on other planets would enable the church to advertise the doctrines in a new way, the Writings will be accepted by those only who have a love for spiritual truth. The Academy is represented by "Swedenborg and the International Geophysical Year," a feature article by Professor Edward F. Allen; and there is a report on the interfaith Committee on Religion and Science sponsored by the Swedenborg Foundation, submitted by Madeline George.

     The NEW-CHURCH HERALD for July 26, 1958, features the Wretham Road (Birmingham) Society, which traces its origins as far back as 1788. An interesting article by a junior member of the Society, Judith Savage, concludes: "But however cheap the external life of modern man may get, this internal man must not suffer; and perhaps for this reason it is that the Church has been, and is, 'rocklike,' but not 'petrified'-not ignorant of modern trends, but continually present in the complexity of daily life. The Church is the only thing that we can count on as being always present and unchanging in the vicious spiral of life, because she teaches an unalterable doctrine-the Word of God."

     At the last Conference of "The New Church in Australia," the Rev. H. W. Hickman was elected president. In "Presidential Reflections at published in the NEW AGE, July-August issue, Mr. Hickman asserts that the strength of the New Church is not in its numbers in the first place, but in its understanding of and affection for New Church doctrine. "Accepting the doctrine concerning the Lord," he continues, "we must agree that in the New Church there are no important persons. There are important principles of truth and good. There are important uses. The individual must lose a sense of self-importance if he is to be of use in the New Church as it is spiritually understood."

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REVIEW 1958

REVIEW       W. CAIRNS HENDERSON       1958

ONE MIND COMMON TO ALL. By Earl D. Bond, M.D. The Macmillan Company, New York, 1958. Cloth, pp. 200. Price, $4.50."

     There is one mind common to all individual men," said Emerson. This book is an attempt to make that thesis more acceptable to the many "who take for granted that their own minds are free from the imperfections of that common mind." The central idea is that there is value in imaging a great line of the men and women of the United States arranged according to the amount of normality that is in them. In developing it, the author draws upon fifty years in psychiatry to write sketches of many people from his own experience, from fiction, and from history; and to show the nature of normality he places some of these on such a line.
     In keeping with the statement that normality, to psychiatrists, is "not a narrow path, not a chalk line, but a very wide road with somewhat hazy margins," Dr. Bond declines to restrict the term. "The best we can do," he says, "is not to define and limit the meaning of normal, but to describe it as a direction and a goal, as freedom from inappropriate bonds, as an ability to decide present-day issues on the basis of present-day emotions and reasoning. To be normal is to possess a flexible, changing ability to focus on main purposes, to 'work and love with ease, happiness, and efficiency somewhat in proportion to the circumstances.'
     It is fundamental to the main thesis that no one's position on the line is static. Equating normality with emotional maturity-which he defines in part as "freedom from foolish fears, conflicts, and prejudices "Dr. Bond concludes that the great inner force which pushes men and women up on the line is the principle of growth; and he discusses such questions as, what are the inner forces which make people willing to take on new burdens of responsibility each year? and, what conflicts of principle, especially relating to conscience, help or hinder growth? At the same time, he comments with equal thoughtfulness on why some people drift down the line, and points out some of the warning signs of downward drift. He finds it a reassuring and challenging situation that "we have partly normal minds and we are all imperfect"; and concludes that "with a little more willingness to learn from all sorts of people and apply what we learn to ourselves, we can all climb one notch in the scale, perhaps more."
     Delightfully readable, One Mind Common to All never allows our interest to flag. As the author himself states: "This is not a self-help book, not an exhortation, but an invitation to the intelligent reader to take a look just beneath the surface at himself and the people about him."

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What he hopes for is "vision such as one gets in a low-power microscope, which misses what a high-power microscope reveals, but has a value all its own." Those who accept the invitation, and who will not feel qualified? will not be disappointed. Dr. Bond's scholarship has not stood in the way of an easy, non-technical style, and his vast knowledge is tempered by great compassion and lightened by deft and gentle humor. Thus, with evident enjoyment, he quotes Samuel M. Crothers: "A man is seldom offended by an attack on his reasoned judgments. They are supported by evidence and can shift for themselves. Not so with prejudice. It is his own. He is perhaps its only defense against the facts."
     This is eminently a practical book. The treatment of the value of listening (chap. 17), for example, could well be thoughtfully considered by all parents and teachers, clergymen and personnel managers, indeed all whose work places them in human situations. But as the author himself says, a contribution such a book as this can make is to counter the "all or nothing" tendency-the tendency to think that we are either 100% normal or crazy!
     In his acknowledgments, Dr. Bond thanks Mr. Don Rose of the Philadelphia Bulletin for encouragement and criticism.
     W. CAIRNS HENDERSON
MINISTERIAL CHANGES 1958

MINISTERIAL CHANGES              1958

     The Rev. F. E. Gyllenhaal has retired from the editorship of NEW CHURCH EDUCATION for reason of health. He will be succeeded in that post by the Rev. Karl R. Alden, recently appointed Director of the General Church Religion Lessons.
     The Rev. B. David Holm has resigned as assistant to the pastor of the Pittsburgh Society to devote all his time to the work in Ohio. He will make occasional visits to the Erie Circle, to which he has accepted appointment as visiting pastor.
     In addition to his duties in the Immanuel Church, Glenview, the Rev. Elmo C. Acton has undertaken to supervise the affairs of Sharon Church, Chicago, until a pastor can be appointed. Mr. Acton will conduct one service a month and a monthly doctrinal class. Two services a month are to be conducted by the Rev. Victor J. Gladish, and on the remaining Sunday or Sundays there will be a tape-recorded service.

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RECALLING ESSENTIALS 1958

RECALLING ESSENTIALS       Editor       1958


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By
GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.
Editor          Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager     Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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 essentials of the church are variously stated in the Writings. If we combine what is said, however, we find that they are: the confession of the Lord as the one God of heaven and earth and of His Human as Divine; the acknowledgment that the Word is holy; and a life according to His precepts-the life of charity and love entered into through its first essential, the shunning of evils as sins in repentance of life. As another season begins we do well to recall, humbly and with prayerful aspiration, that these three make a church to be a true church; for the use of the church is the conjunction of men with the Lord and their salvation, and these essentials are the only means thereto.
     We do well to recall, also, that all the church's activities inmostly regard these three essentials. In its instruction the church seeks to teach the true knowledge of God, of the goods of spiritual charity, and of the truths of genuine faith. In its teaching, its worship and its social life, it seeks to lead, in freedom, to a life according to the Lord's precepts. These are the spiritual objectives of the church; and as they are means to the one end of salvation, so are all its other activities subordinate means to them.
This is equally true of New Church education. Behind the daily routine of the classroom is the steadfast purpose of holding the minds of our children in the affirmative toward those essentials into which they are introduced by the Lord; of keeping their minds in the sphere of the church until they shall have attained to liberty and rationality. It is this endeavor that makes our education to be New Church.

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CROSSROADS OF FAITH: 5. MARRIAGE 1958

CROSSROADS OF FAITH: 5. MARRIAGE       Editor       1958

     It might not seem that marriage must inevitably represent a crucial situation in the life of faith. Yet reflection should show that it cannot be otherwise. Because the conjugial sphere is the very sphere itself of the Lord's kingdom, the most deadly and persistent attacks of the hells upon the church are directed against it. When conjugial love is given in a marriage, it is as the successive rewards of victories in temptation combats against the evils which are opposed to it. There are undoubtedly marriages in which that love is not realized, although it will be by one or both of the partners after death. Many are still preparing for marriage. And for some the only marriages they would consider seem, in the Lord's providence, to be denied on earth, or to be well nigh unattainable.
     Thus for every man and woman in the church a decision is inescapable. It is more likely to be made gradually, through a series of reactions and choices, than by facing one personal crisis; but it cannot be avoided, and once finally made its consequences are eternal. And it should be emphasized that the decision which has to be made is not about any particular marriage, but about marriage itself! In the case of the unmarried this is obvious. In other instances the Writings teach clearly that no inferences may be drawn from externals, since there are marriages in which conjugial love does not appear and yet is, and others in which it seems to be and yet is not (CL 531).
     The decision, then, is as to marriage itself, and this apart from one's state in or status as to marriage, though once made it will have a profound effect upon both. Essentially it is a decision with reference to the conjugial ideal presented in the Writings-a decision as to truth and as to values. Do we believe that men and women were created by the Lord to achieve their only true destiny in chaste, monogamous, eternal marriage? And if we can see this intellectually, do we or can we value it so highly that we are prepared to resist everything that is opposed to it? Do we want to appropriate that ideal and make it our own, or do we prefer to reject it in favor of something else?
     That is the decision that must be made: a decision of faith, if necessary quite apart from the experiences of life; but a faith that is of the life and not merely intellectual. In making it both the men and women of the church indeed stand at the crossroads. And there are powerful influences ready to draw them into the wrong way! Although voices are raised in protest, the internal sphere of the world exerts tremendous pressure against the conjugial through a crazed eroticism that is everywhere only too apparent.

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But if men and women will use their freedom and rationality to withstand those pressures they will put themselves on the side of a greater power-the power of the angelic heavens, and the omnipotence of the Lord, whose Divine love is most fully satisfied in bestowing the gift of love truly conjugial.
PSYCHIATRY: THE NEW CHURCH APPROACH 1958

PSYCHIATRY: THE NEW CHURCH APPROACH       ROBERT ALDEN       1958

Editor of NEW CHURCH LIFE:
     An apparently general question among New Church people is: A person may realize that he is disturbed enough to need professional help; but how can he be sure that if he turns to a non-New Church psychiatrist he will not be misled by teachings contrary to the Writings?
     It is suggested that a person looking for such help may do well to consult with a minister, either directly or by mail, before and during the course of his contact with the psychiatrist. Thereby he may receive dual guidance. Particularly with reference to matters of philosophy, morality and religion the minister can support him in what is believed to be sound New Church principle. This may do a great deal to ease anxiety about matters of right and wrong. In addition, his relationship with the psychiatrist may be more clearly defined. Thus he can trust more surely in the type of help the psychiatrist offers.
     Even if he does not endorse the religion of his patient, an ethical psychiatrist will in most cases welcome the minister's support. Where conflict arises because of the relationship of the patient to both minister and psychiatrist, the last two may consult in order to resolve the difficulty for the sake of the patient.
     It is noteworthy that sound psychotherapy is based upon respect for the distinctiveness of each man's mind, and upon his freedom intellectually to be what he chooses to be. Therapy, therefore, is directed toward the clarification rather than toward the destruction and rebuilding of a person's philosophy.
     From a New Church view, emphasis may be put on the teaching that all other things are to be made subordinate to matters of religion. When psychiatry is placed in a secondary role, it may be seen more clearly not to be inherently in conflict with New Church doctrine, even though in some particulars the appearance is to the contrary. Where New Church men are disposed to look toward clarification of the relationship between religion, on the one hand, and the sciences as applied to man's mind and body, on the other, they will be amply rewarded.
     ROBERT ALDEN, M.D.

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Church News 1958

Church News       Various       1958

     LONDON, ENGLAND

     During April and May we had the pleasure of welcoming to Michael Church many overseas visitors including Mr. and Mrs. Ardill, Miss de Chazal, and Mr. and Mrs. Beisac, Jr., from Mauritius; Mr. and Mrs. Sydney Lee from Glenview,- Mr. and Mrs. Lowe from Durban; Mr. Jarvis Ball from Pretoria, South Africa, who had come to England to join the Royal Air Force; and Miss Gabrielle Howard from Toronto, who was renewing acquaintance with "old familiar places" of former days.
     On Sunday, April 13, after a "bring your own" luncheon, the Annual General Meeting of the Society took place, and a lengthy program was completed by 4:30 p.m. The Rev. Erik Sandstrom took the opportunity of informing the meeting of a generous bequest by the late Miss Ethel Spalding. New appointees were Mr. Victor Tilson and Mr. Percy Dawson to the Pastor's Council, and Mr. Colin Colebrook to the Finance Board.
     The following Sunday we were honored by a flying visit from the Rt. Rev. Willard D. Pendleton, who was on his way back to the U.S.A. from his episcopal visit to South Africa. The pastor assisted him on the chancel, and Bishop Pendleton preached on the text: "Take no thought for your life" (Matthew 6: 25). The service was followed by a provided luncheon and reception. Toasts were drunk, and Mr. Sandstrom introduced our guest in a reminiscing and affectionate manner, at the same time taking the opportunity to present him with a token gift from the Society, a picture book of London, as a mark of our esteem. Bishop Pendleton spoke eloquently and with feeling on his visit to South Africa, dwelling on the tremendous difficulties that beset the Mission, partly because of its isolation, and the difficulties of the Rev. Wynne Acton in particular. He spoke of his travels during the last three years and gave it as his opinion that the same problem affects many societies in the church; namely, the problem of communication, the lack of which can so easily lead to a feeling of isolation from the main body.
     April was certainly a very full month, for treading on the heels of our reception for Bishop Pendleton came the annual Sale of Work, sponsored by the Women's Guild and held on Saturday, the 26th. As usual, the response was wonderful and the stalls were loaded with merchandise of all kinds. A running buffet insured that none went hungry. For our entertainment after the sale, Mr. and Mrs. Alec Craigie, our London Canadians, led the North London Reading Group in an amusing play reading, and Mr. Leonard Lewin gave a color movie show of a recent holiday spent in Spain with Mrs. Lewin. This was accompanied by a very personal and sometimes rather astringent commentary which provided much amusement. The sum raised was just under L44.
     Early in May, London found itself hamstrung by a bus strike-an event which could have had a catastrophic effect on church attendance had it not been for the generosity and good will of those possessing automobiles. Mr. Sandstrom quickly drew up a transport schedule, and this ran smoothly and efficiently for the entire seven weeks of the strike. Far from the strike interfering with our activities, the Young People's Weekend, held in London during the Whitsun-holiday, had a higher attendance than usual. No fewer than 25 young people, ranging from twelve to twenty years of age, sat down to a "banquet" in the schoolroom at Michael Church, accompanied by two pastors, on Saturday night.

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Some of the older boys had a dormitory rigged up at the church, which undoubtedly added to their enjoyment. On Whit Sunday, after a provided luncheon, they were graded into classes for instruction according to age; and they finally came together in an "Any Questions?" program, the questions being answered by the Rev. Messrs. Alan Gill, Frank Rose and Erik Sandstrom. A trip to Guildford, to the home of Mr. and Mrs. Little, was planned for Whit Monday, and in spite of very inclement weather a convoy of cars set off from Michael Church at 9:30 a.m. By the time Guildford was reached the rain had stopped, the sun was shining, and a wonderful day was enjoyed by all, including the adults who had acted as "transport drivers."
     The children's Nineteenth of June celebration was held at the church on the day itself, and in spite of continued strike difficulties was attended by nine children, accompanied by their mothers. The pastor gave a simple address suited to the children's years, and a little present to mark the occasion was given to each child. In the evening, Mr. and Mrs. Sandstrom held open house for all who could make their way there, and as on the same occasion last year, a running buffet catered adequately to the physical needs of those who had come straight from work. Despite travel difficulties, no fewer than 28 people took part in the service which was held at 8:30 in the living room, with an overflow into the hall. It is indisputable that this intimate form of worship brings out a very special sphere of affection, and the hushed attention of his congregation bore witness to the impression made by the pastor's sermon, which was based on Isaiah 55: 8, 9. The sermon brought out very forcibly that the Lord's church must be founded on the Lord's thought, and not on man's thought; for the latter will produce a man-made church, looking to a man-made god, one made in the image of man, whereas the former will make the church a creation of truth.
     Our official New Church Day celebration was on Sunday, June 22nd, and after the morning service, which included the administration of the Holy Supper, 62 people sat down to a provided luncheon. Our guests included Mrs. Playfair from Australia, Miss White from Canada, and our old friends Mr. and Mrs. Alan Waters and Mr. and Mrs. Foord from Colchester, and Mr. Sam Lewin from the West Country. Our celebration commenced after lunch with the singing of "Joy to this Meeting Fair," followed by a toast to "Our Glorious Church!" Mr. Sandstrom then opened the program by reading Bishop de Charms' episcopal message. The theme of the program centered in the book True Christian Religion, which, as Mr. Sandstrom pointed out, is intimately connected with the Nineteenth of June, because it was when this book was finished that the Lord sent out His apostles. Mr. Reginald Law gave a short paper on the book's subtitle, "The Universal Theology of the New Heaven and the New Church," and he was followed by Mr. Leonard Patient, who spoke on the General Church of the New Jerusalem as an organization which has as its sole purpose the worship of the Lord and the performance of His uses. Mr. Stanley Wainscot then enlarged on the nature of the New Church to be established on earth, which is the crown of all the churches, and Mr. Sandstrom summed up; commenting, as he did so, that it is the Writings which are the breaking of the seals of the book which John saw and described in the book of Revelation. Psalm 23 was sung by our Society Quintet, and the celebration ended with the singing of Psalm 30 by all present.
     ISABEL ROBERTSON

     GENERAL CHURCH CORPORATIONS

     The 1958 Annual Meetings of the General Church Corporations were held in the Auditorium of Benade Hall, Bryn Athyn, Pennsylvania, on June 14th, Bishop de Charms presiding. Sixty-seven members attended from a total membership of two hundred and sixty. The Board of Directors consists of thirty members whose terms expire at the rate of ten per annum. The ten directors elected for terms expiring in 1961 were: Daric E. Acton of Pittsburgh; Edwin T. Asplundh of Pittsburgh; Lester Asplundh of Bryn Athyn; Geoffrey E. Blackman of Glenview; Randolph W. Childs of Bryn Athyn; Theodore N. Glenn of Bryn Athyn; John Howard of Detroit; John E. Kuhl of Kitchener, Canada; Tore E. Loven of Stockholm, Sweden; and Philip C. Pendleton of Bryn Athyn.

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     The two Directors elected for terms expiring in 1960, to fill existing vacancies on the Board due to the deaths of Robert M. Brown and Warren Reuter, were: Edward Kitzelman of Chicago and H. Keith Morley of Toronto, Canada.
     Bishop de Charms referred to his report which was published in the April issue of NEW CHURCH LIFE, and announced certain changes. The Rev. Fred E. Gyllenhaal will retire from his work on the Religion Lessons because of his health, but will continue as editor of NEW CHURCH EDUCATION. The Rev. K. R. Alden has accepted appointment as Mr. Gyllenhaal's successor and will retire from his work with the Academy. The Rev. Dandridge Pendleton has resigned as pastor of the Washington and Baltimore Societies and as visiting pastor to North and South Carolina to accept a position as an instructor in the Academy schools. The Rev. Fred L. Schnarr has resigned as pastor of the Chicago Society to accept a call to the pastorates of the Washington and Baltimore Societies. Visiting preachers, under the supervision of the Rev. Elmo Acton, will minister to the Chicago Society. The Rev. Raymond Cranch will retire from his work with the Erie, Pennsylvania, Circle. The Rev. David Holm, who gives one quarter of his time to the Pittsburgh Society, will devote his full time to the Ohio District if the proper financial arrangements can be made.
     After the report of the president had been given, reports were received from other officers and from various committees. At a meeting of the Board of Directors which was held immediately after the Corporation meeting, and which was attended by nineteen Directors, the following Corporation officers were elected: Bishop George de Charms, President; the Right Rev. Willard D. Pendleton, Vice President; Leonard E. Gyllenhaal, Treasurer; Stephen Pitcairn, Secretary.
     STEPHEN PITCAIRN,
          Secretary

     THE CHURCH AT LARGE

     South Africa. The Year Book of the Conference Mission in South Africa, which includes the Minutes of the 42nd Annual Conference, mentions that adult membership decreased from 4884 to 4800. Junior membership increased, however, from 2098 to 2614, and the combined total of adult and junior members, 7414, represents a gain of 432. The change in the number of societies from 150 to 124 indicates more accurate reporting rather than a loss. These societies are organized into 17 circuits. There are 9 presiding ministers, 16 ministers, 4 probationary ministers, 4 evangelists, and 247 lay preachers. The Rev. Brian Kingslake continues to serve as superintendent of the Mission.
VISITORS TO BRYN ATHYN 1958

VISITORS TO BRYN ATHYN              1958

     A committee exists to secure accommodations for those members of the church who wish to visit Bryn Athyn. Those wishing accommodations are asked to communicate with Mrs. Winfred A. Smith, Bryn Athyn, Penna. In addition to the hospitality offered in Bryn Athyn homes, there are several new motels nearby to accommodate those preferring such an arrangement.

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CHARTER DAY 1958

              1958




     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 17 and 18, 1958. The program:
Friday, 11 a.m.-Cathedral Service, with an address by the Right Rev.
Willard D. Pendleton.
Friday Afternoon-Football Game.
Friday Evening-Dance.
Saturday, 7 p.m.-Banquet. Toastmaster: Mr. Kenneth Rose.
     Arrangements will be made for the entertainment of guests if they will
write to Mrs. Winfred A. Smith, Bryn Athyn, Pa.
GLENVIEW REAL ESTATE COMMITTEE 1958

GLENVIEW REAL ESTATE COMMITTEE              1958

     For some time the people of Glenview have been aware that continued effort, and even some sacrifice now and then, are called for in order to maintain a distinctive New Church community. Family situations change from time to time, and the home that was designed for a growing family becomes too large for a diminishing one. Other factors occasionally make it necessary for people to move.
     Throughout the church there must often be families yearning for the benefits offered by a New Church community-church, school, community life-just at the time when homes are available. To bring the two together, a Real Estate Committee was formed some time ago, and has recently been reactivated, to make known to the church at large when properties are available; and to assist, wherever possible, in finding houses for people who want to move here, or who are being transferred to this area.
     Information about homes currently available will be furnished gladly by this committee at any time. Write to the chairman, Mr. Cyril Day, 100 Park Drive, Glenview, Ill., or to the secretary, Mr. Geoffrey Blackman, 18 Park Drive, Glenview.

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FORTY-THIRD BRITISH ASSEMBLY 1958

FORTY-THIRD BRITISH ASSEMBLY       FRANK S. ROSE       1958


NEW CHURCH LIFE
Vol. LXXVIII
OCTOBER, 1958
No. 10
     LONDON, AUGUST 2-4, 1958

     The 43rd British Assembly was marked by a sense of harmony and inspiration. The addresses maintained a high level of doctrinal content, and the discussions that followed indicated a general and enthusiastic response.
     First Session. We followed the ancient rule: business before pleasure! Bishop Pendleton conducted the opening worship and made some introductory remarks as president of the Assembly. The secretary then read a message of greeting from the Rev. and Mrs. Cairns Henderson; the Rev. Erik Sandstrom conveyed greetings from the Scandinavian Assembly, and from the Rev. and Mrs. Bjorn Boyesen; and the Rev. Martin Pryke expressed good wishes from the Olivet Society, Toronto. The report of our last Assembly was then referred to and was accepted as printed in NEW CHURCH LIFE for November, 1957 (pp. 488492).
     Most of our Assembly business concerns the affairs of the B.F.C. (British Finance Committee of the General Church), and the B.F.C. concerns itself mainly with the Open Road. The Rev. Alan Gill reported as chairman. In his remarks he announced that Mr. Colley Pryke had resigned as treasurer after twenty two years of service; Mr. Kenneth Pryke is the new treasurer, to take office after the Assembly, and the Rev. Frank S. Rose is the new secretary.
     At the conclusion of the chairman's report, Mr. John F. Cooper offered the following resolution:

     RESOLVED: That this meeting place on record its deep appreciation of the loyal service Mr. Colley Pryke has given to the office of treasurer to the British Finance Committee. During the twenty-two years of his office as treasurer he has been largely responsible for the financial affairs of the General Church in this country. He gave meticulous attention to all the work he undertook, and his prime concern was the furtherance of the work of the General Church in England.

This was carried with a rising vote.

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     Mr. Pryke thanked the meeting and explained that he considered it a real privilege to serve the church. He sat down just long enough to collect his papers, and then rose to present the B.F.C. accounts to the Assembly. Two things were especially noteworthy. 1) The deficit for the year was less than L300, compared with more than L600 last year. The deficit arises from the fact that the B.F.C. supports the ministrations to the isolated. The improved financial position was largely the result of a 40% increase in contributions from the Open Road. 2) He reported also that Miss Winifred Whittington had left L1,500 to the B.F.C., for which we are very grateful.
     Having disposed of the business in under forty minutes, we then sat back to hear the presidential address by Bishop Pendleton on "The Visible God." This was listened to with close attention and keen delight. At first we were reluctant to discuss so exalted a theme. The chairman pro tem, the Rev. Alan Gill, spoke of the importance of having a just idea of God. The Rev. Erik Sandstrom referred to Apocalypse Revealed 611, in which we are advised to think of God from essence and not from person. In between these remarks there were appropriate and thoughtful silences. Mr. Stanley Wainscot rose to thank the speaker, and his comments led Bishop Pendleton to give the "summing up." This so delighted and stimulated the Assembly that the discussion recommenced in earnest. After half a dozen people had spoken or asked questions Bishop Pendleton again summed up. It then looked as if we might get going again, but the discreet chairman brought things to a pleasant close.

     Worship. A special feature of our Sunday morning,, service was the presence of a number of children in the congregation. We do not see them at the sessions. It was especially nice for them, because they could witness the baptism of red-headed Timothy Gimbrett, infant son of Mr. and Mrs. Gerald Gimbrett (Pamela Dale), administered by their pastor, the Rev. Erik Sandstrom. The lessons were read by the Rev. Martin Pryke, and the sermon, on "Martha and Mary" (Luke 10: 41), was preached by Bishop Pendleton. Among other things, he pointed out that the Lord did not rebuke Martha for doing housework, but for resenting the fact that she worked alone. It is well to serve, but it is a sign of human weakness to foster a feeling of resentment against those who do not do as we do.
     After church we bunched together behind the British Museum for the photograph, and then proceeded calmly to lunch at the Bormington Hotel. There was a short break after lunch so that we could prepare for the Holy Supper. The Rev. Alan Gill and the Rev. Frank Rose assisted and Bishop Pendleton acted as celebrant.

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He gave a short address on the teaching that the spiritual uses of the Holy Supper have been brought to light for the use of the New Church.

     Second Session. At the second session we heard two reports from the Rev. Frank Rose as editor of the NEWS LETTER and as visiting pastor. Mr. Sam Lewin rose to explain more about the happenings in the Bath-Bristol group. There was a disagreement over Mr. Rose's policy of encouraging British young people to go to Bryn Athyn. The Bishop spoke very sympathetically to this problem, saying that the Academy does everything it can to insure that the young people return to their home countries after they finish school in Bryn Athyn.
     It was then our privilege to hear from the Rev. Erik Sandstrom on "Conjunction with Heaven by Means of the Writings." This was a closely knit and compelling analysis of the doctrine concerning the Word and its power of conjunction. Mr. Sandstrom explained how this applies to the Writings as the Word. The paper aroused an affirmative discussion. In rounding out the session the speaker emphasized the fact that the church is according to the understanding of the Word, and said that the Word is understood only when it is applied to life. The session closed with the singing of the 45th Psalm-a traditional British Assembly item.

     Third Session. On Monday morning we had the remaining items of business. Bishop de Charms had appointed Mr. Eric R. E. Briscoe of Norwich as a new member of the B.F.C. The ratification of this appointment was moved by Mr. C. Pryke, seconded by Mr. A. V. Tilson, and carried by a vote that was nearly unanimous. The Rev. E. Sandstrom then moved the ratification of the reappointment to the committee of Messrs. C. Pryke, and K. Pryke. This was carried unanimously. The auditors, Messrs. A. J. Appleton and A. S. Wainscot, were elected to serve for another year on motion of Mr. C. Pryke, seconded by Mr. R. Bruell.
     The business having been tidied away, we were free to hear an address by the Rev. Frank Rose, "On Being Nothing." Mr. Rose pointed out that although human philosophy likes to pretend that man is something, and even has a spark of the Divine in him, the Word always teaches that God alone exists in Himself. In the discussion a number of points were mentioned that might round off and balance the study. The as-of-self was mentioned, and a word of caution was given lest we slip into the heresy of nihilism. When asked how the Lord could love man if man is nothing, Mr. Rose replied that the Lord loves those things in man which are received from Himself. In concluding the session he said that man should act at first as if he were something, but acknowledge in the end that the Lord is everything. He referred to the description (AC 552) of how certain angelic spirits made a candlestick and were told, after making it, that the Lord had made it through them.

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     On Monday afternoon, seventeen young people, under the leadership of Mr. and Mrs. Colin Colebrook, went off to lunch and a tour of London. They returned, footsore and wiser, just in time to tidy up for the social.

     Social. The social began gradually with dancing and conversation. Just after 8:00 p.m. we sat down to refreshments. When these had been tucked away, the Rev. Frank Rose introduced his program. Instead of asking for speeches from the four men who proposed the formal toasts he had requested them to select and read quotations from the Writings. The result was thought provoking and satisfying. Mr. A. V. Cooper read from Apocalypse Revealed 879 and 912 in proposing "The Church." Mr. Geoffrey Howard read from Arcana Coelestia 1495 in proposing "New Church Education." The Rev. Martin Pryke took Arcana-Coelestia 7396 and True Christian Religion 416 for the toast to "The New Church Throughout the World"; and the Rev. Alan Gill read from Heaven and Hell 268 and 399 in toasting "Our Assemblies." The toastmaster then opened the floor to a barrage of spontaneous toasts.
     Bishop Pendleton began his closing remarks in a light vein, describing how he had been swallowed up in the Stockholm subway. When we were quite exhausted with laughter he proceeded to a moving and stimulating analysis of why the church is as yet with a few. He pointed out that the church can grow with those only who have not destroyed their intellectual faculty by the loves of self and the world.
     We then adjourned to the ballroom, where Mr. Robert Bruell had arranged a succession of entertainment items including a quartet, a play under the direction of Mrs. Alec Craigie, some lovely singing by Miss Enid Gill, a musical item by the Sandstrom family, and a Skiffle group of four east end types-a low note on which to close a happy Assembly!

     Review. The doctrinal content of the meetings was rich, and the pattern, although unplanned by us, was clear. We started with a paper on the Lord, the first essential of the church. The second session featured an address on the Writings as the Word, and the third paper was on man's place in creation. These addresses will all be published. The wonderful spirit with which they were received and discussed is a matter of delightful memory for those who were there, and may engage pleasantly the imaginations of those who were not.

     Statistics. One hundred and ten persons (13 from abroad) signed the roll book. Attendances were as follows:

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First Session 88                    Sunday Tea 78
Worship 145                         Second Session 83
Sunday Lunch 100                    Third Session 72
Holy Supper 80 (76 communicants)      Social 66
     FRANK S. ROSE
          Secretary.

     New Church Club. The New Church Club meeting prior to the Assembly was treated to an address by Bishop Pendleton on "What is Truth?" It was received with appreciation and characteristic New Church Club vitality.
WISDOM 1958

WISDOM       Rev. DANIEL W. HEINRICHS       1958

     "The fear of the Lord is the beginning of wisdom: a good understanding have all they that do His commandments." (Psalm 111: 10)

     For most of us the word, fear, has unpleasant associations. For is not fear a negative emotion that cripples the mind and leaves it incapable of positive action? Yet although this is true, we are told in the Writings that there are two kinds of fear. The one is inspired by the love of self; the other is called "the fear of love" or "'holy fear." And the Writings state that love devoid of fear is insipid and lacking in savor, for holy fear is the fear of doing or thinking anything against the Lord and against the neighbor, thus of acting contrary to what is good and true; the more good and truth a man has, the greater is his fear of acting contrary to it (AC 2826: 13, 3718). Genuine love is always accompanied by the fear of harming that which is loved.
     We see the truth of this teaching amply illustrated in our lives, particularly in the marriage relationship. Does not every loving husband and wife fear lest they do anything to harm their partner? This fear is not a negative emotion, neither does it cause depression or tension, but it serves as a guard against harming what we love. Hence the teaching of the Writings that the greater the love, the greater is the fear of injuring what is loved, and yet "in the same proportion this fear doe-s not appear to be fear" (AC 3718). From these teachings regarding fear we may better understand those of the Old Testament, in which the fear of the Lord is so frequently mentioned.
     If we look at our text in the light of these teachings, we may see that the fear of the Lord is the beginning of wisdom. Unless a man acknowledges and loves the Lord he cannot begin to be wise.

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The Writings are very clear on this point. We read: "The idea of God is the primary of all ideas; for such as this idea is, such is man's communication with heaven and his conjunction with the Lord; and such is his enlightenment, his affection of truth and good, his perception, intelligence and wisdom" (AE 957: 3). This is a powerful teaching, one to which many will assent. Others, however, may say, as did many of His disciples, "This is an hard saying; who can hear it?" (John 6: 60). For when we realize the implications of this teaching we must stop and think. How many of us give first place in our daily lives to our idea of the Lord and our relationship with Him?
     It is true that at the present day much of our time and energy are required to earn a living, and that because of the fast pace of life we need recreation to maintain a proper mental balance. We may justify ourselves by saying that these things are useful and that use is the primary doctrine of the church. Nevertheless, we should give heed to the Lord's teaching contained in the story of Martha and Mary.
     There it is recorded that the Lord "entered into a certain village: and a certain woman named Martha received Him into her house. And she had a sister called Mary, which also sat at Jesus' feet and heard His word. But Martha was cumbered about much serving, and came to Him, and said, Lord, dost Thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part which shall not be taken away from her" (Luke 10: 3842).
     We, too, may be active in a life of uses, doing our daily tasks with sincerity; but if we wish to fulfill the Lord's purpose in creating us one thing is needful, and that is instruction from the Word concerning the Lord and His Divine order, and then shaping our lives according to His revealed order. For we are taught that "man is born that he may receive wisdom from the Lord, and become an angel; therefore in proportion as anyone is wise in the same proportion is he a man. Wisdom truly human consists in knowing that there is a God, what God is, and what is of God; and this the Divine truth of the Word teaches" (AR 243). To the extent that a man knows truths, and from them good, and as far as he does what is good, he is led by the Lord from the love of good to wisdom. Thus the two are conjoined in him, and he becomes truly a man in the image and likeness of God (AE 1153: 8).
     We must bear in mind, however, that we are inclined from birth to love ourselves above everything else. We regard self as the center around which everything else revolves. It is this self-centered attitude, indeed, that leads us to love evil.

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And since evil cannot fight against itself, man must therefore acknowledge the Lord as the source and center of all creation, and live in accordance with this concept, or he will be "immersed and overwhelmed in hell, and there be driven about by evils, one after another, as a skiff at sea is driven by storms" (TCR 68).
     The more a man loves himself, the less is he in the faculty of becoming wise. For since he puts himself in the place of God, all his knowledges are ordered accordingly; consequently his vision of reality is distorted and he becomes less and less wise as his self-love increases. For this reason a man must humble himself if he is to be wise (SD 4662; AC 5287: 2). He must sit at the Lord's feet, as Mary did, and hear His Word. Therefore the Writings teach that "spiritual wisdom is to acknowledge the Lord the Savior as God of heaven and earth, and to acquire from Him the truths of the church, which is done through the Word and preachings therefrom, whence comes spiritual rationality, and from Him to live according to them, whence results spiritual morality" (CL 293). When we acknowledge the Lord, in heart and life, as the author of our being, as our Redeemer and Savior, then our understandings are opened to the light of heaven, in which light we can re-order our knowledges according to genuine order, and so enter into wisdom (TCR 766).
     Swedenborg relates: "I have sometimes talked with angels about wisdom, and they said that wisdom is conjunction with the Lord, because the Lord is wisdom itself. . . . They said that they represent wisdom to themselves as a palace, magnificent and highly adorned, the ascent to which is by twelve steps; and that only from the Lord, through conjunction with Him, can anyone reach the first step. He ascends in the measure of the conjunction; and as he ascends, he perceives that no one is wise from himself, but only from the Lord" (DP 36).
     It was noted that we are born into loving the world and ourselves more than heaven and the Lord. Since this is the opposite of true order, and our concept of life is contrary to reality, "there must be an inversion . . . and this is effected when the things of heaven and the Lord are loved more than those of the world and self" (AC 9278: 2).
     We would observe here that man has two minds-one spiritual, the other natural. The natural mind is opened and developed first in time. This is done primarily by the acquisition of natural knowledges through the study of the sciences and also by experience. Spiritual truths may aid also in this development, but during this period of mental growth they are understood only naturally. It is only as man matures that the spiritual mind can be opened. This is done in much the same way; but instead of natural truths man must acquire spiritual truths-knowledges about the Lord and the things of heaven. And this is done by reading the Word, and receiving instruction in the church from the Word.

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Man can become spiritual, and hence wise, only when he knows spiritual truth and lives according to it (AE 126).
     It should be noted, however, that knowledge is a means of becoming wise or of becoming insane. To those who acknowledge the Lord, and are in the endeavor to live according to order, it is a means to wisdom. But to those who love themselves above all else, knowledge is a means of becoming insane. They use it to confirm their fantasy, and so destroy the rational faculty, the function of which is to distinguish between truth and falsity, good and evil (AC 4156: 2).
     It is a common human frailty-especially among the learned, and those who account themselves learned to dispute as to whether there is a God, whether absolute truth exists, or whether there is such a thing as Divine revelation. Such cannot become wise until they acknowledge the fundamental reality, that God is the source of all created things. When this is done, then man's perspective is changed, and his knowledges can then be arranged according to Divine order (AC 3428).
     The Writings teach that wisdom in its fulness consists in knowledges, reason and life. Knowledges come first; through them reason is formed; and wisdom comes from both when we live rationally according to the truths known. The further teaching is given that truth is of three degrees-spiritual, civil and sensual. Spiritual truth, which is of the church, resides in the inmosts of man; civil truths in the middle; and sensual truths in the outmosts. Now as the things of the church, called spiritual, reside in the inmosts, and what so dwells constitutes the head, and as the things that follow under these, called civil, form the body; and the ultimates, called sensual, constitute the limbs; it is evident that when these three follow in their order we become perfect men. And since spiritual things are in the light of heaven, it is plain that by their light they enlighten those that follow in order, and animate them by their heat, which is love, and that when this takes place in us we have wisdom (CL 130).
     When we first begin to learn truths they appear to us as scattered and unrelated. But when we look to the Lord, we see that these truths all come from Him and are united into one. We see their purpose and can apply them to our lives in a meaningful way (TCR 354). Concerning this we read: "During a man's initiation into truth . . . all that he learns is obscure to him; but when good is being conjoined with him, and he regards truth therefrom, it then becomes clear to him, and this . . . more and more; for now he is no longer in doubt as to whether a thing exists, or whether it be so; but he knows that it exists and that it is so. When a man is in this state, he then begins to know innumerable things, for he now proceeds from the good and truth which he believes . . . as from a center . . . and in proportion as he proceeds, in the same proportion he(449)sees the things which are round about. . . . In this way the light of truth from good increases . . . for the man is then in the light of heaven which is from the Lord" (AC 3833).

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     All men have the capacity to be wise; the reason some are wiser than others is that they ascribe to the Lord all things of intelligence and wisdom in a greater degree. "The ascription of all things to the Lord opens the interiors of man toward heaven, for thus it is acknowledged that nothing of truth and good is from himself; and in proportion as this is acknowledged, the love of self departs, and with the love of self the thick darkness from falsities and evils" (AC 10,227). By the capacity to be wise is meant the ability "to discern what is true and good, to choose what is suitable, and apply it to the uses of life" (ibid.).
     As we turn to the Lord, and learn of Him, "there is an uplifting into the heat and light of heaven, which takes place by the opening of the interiors; when these are opened, love and wisdom flow into the interiors of the mind (DLW 138). And this influx of love and wisdom, with its accompanying heat and light, is the Lord's presence with us.
     We are told in the Writings that love is the life of man, for in all things we are motivated by some love. Love is the active force in our lives. Therefore the teaching is that "such as the love is, such is the understanding. . . . The love, which belongs to the will, forms itself in the understanding, and the form it there takes on is called wisdom. . . . From this it is clear that it is the will that must be reformed, and as it is reformed the understanding sees, that is, grows wise" (AE 1170: 6).
     From the teachings here presented it is clear that our primary concern should be the acknowledgment of the Lord in thought, will and life. This does not mean that we are to spend our lives in pious meditation; but it does mean that we should provide time for the reading of the Word and avail ourselves of the opportunities provided for our spiritual instruction. Everything of lasting value is qualified by our affection for the Lord. "Wisdom, intelligence, reason and knowledge are not of men but of the Lord. 'A man can receive nothing except it be given him from heaven'" (AC 124).
     A young man came to the Lord and said: "Good Master, what good thing shall I do, that I may have eternal life?" The Lord answered: "If thou wilt enter into life, keep the commandments." The young man replied: "All these things have I kept from my youth up: what lack I yet?" Jesus saith unto him: "If thou wilt be perfect, go sell that thou hast . . . and come and follow Me" (Matthew 19: 16-21). Amen.


     LESSONS: I Kings 3: 3-15. Psalm 111. True Christian Religion 69.
     MUSIC: Liturgy, pages 446, 483, 448.
     PRAYERS: Liturgy, nos. 23, 84.

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ON BEING NOTHING 1958

ON BEING NOTHING       Rev. FRANK S. ROSE       1958

     (Delivered at the 43rd British Assembly, London, August 4, 1958.)

     INTRODUCTION

     Our semi-pagan civilization thinks a great deal of human dignity, human rights and human progress. Very few question the assumption that lies behind much of present day thought-the assumption that man is something. Some go so far as to assert the logical counterpart of this idea and say that God does not exist, that is, that He is nothing. Others are content to say that God exists, but they think that He put a spark of His own Divine nature into everyone. This is taken to be true and wise; but the fact is that every evil, and every heresy, is derived from the false notion that man has life in himself.

     "The origins of all errors in the church have been these: that they have believed that man lives from himself, or from his own life, and that life has been created in him; when yet man is only an organ of life" (Inv. 26).

     By contrast, the consistent and unique teaching of the Word is that man, of himself, is nothing. This is contrary to all appearances, and it would therefore not have been known without revelation. The Word of the Lord to the New Church lays special stress on this fact, and it is from the teachings of the Writings that we draw our present study. They expand the words of the New Testament:


     "Jesus said, I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing" (John 15: 5, as quoted in AC 9981. Cf. John 3: 27).

     We shall discuss this subject under three main headings:

     1) What it is to be nothing.
     2) Why it is important to believe that we are nothing.
     3) How man comes to believe that he is nothing.

     WHAT IT IS TO BE NOTHING

     Under the heading "What it is to be Nothing" we read in the Spiritual Diary:

     "A certain upright spirit spake with me, saying that he was nothing. I asked him what conception he had of being nothing.

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I perceived that he had an idea of being nothing compared to the multitude of spirits in the whole universe. But it was given to say to him that this was one kind of conception, but that there were many others, as, for instance, that he had no power of himself, that he had no life of himself, and that, in fact, he was in himself considered merely a certain lifeless and defiled something that was altogether evil, and thus that all good is from the Lord. This is the proper idea of nothing" (no. 4341).

     This passage teaches that man has no power, thought or life of himself which is to say that he is merely a vessel. It teaches also that he is infinitesimally small, and that he is defiled.
     Man is a Vessel. In creating men, God did not create beings who could share in His substance; that would be to create other Gods, which is manifestly impossible (TCR 23).

     "God has all power, and men and angels have none at all, because God alone is life, and men and angels are only recipients of life, and life is that which acts, and the recipient of life that which is acted upon. Everyone can see that a recipient of life cannot act at all from himself, and that its action must be from the life that is God. Nevertheless, it can act as if from itself, for this has been granted to it. . . . If man does not live from himself it follows that he does not think and will from himself, neither does he speak and act from himself, but from God who alone is life. That this is so appears as a paradox, for man has no other feeling than that these things are in himself, and thus are done by himself" (AE 1134: 2; cf. AC 1894).

     This is a characteristic of created things. The receptacle seems to act from itself when, in fact, it merely responds to the life flowing into it. It seems that sight is in the eye, but the eye is merely an organ to receive and transmit messages to the brain.

     "It is man's spirit that sees, and not his eye: the spirit sees through the eye. . . . The case is the same in regard to the interior sight, or that of the spirit; this again does not see from itself, but from a still more interior sight, or that of man's rational. Nay, neither does this see of itself, but does so from a still more internal sight, which is that of the internal man. . . . And even this does not see of itself, for it is the Lord who sees through the internal man, and He is the only one who sees because He is the only one who lives; and He it is who gives man the ability to see, and this in such a manner that it appears to him as if he saw of himself. Such is the case with influx" (AC 1954: 2).

     So it is that throughout the universe the Lord alone sees, touches, hears, thinks, wills, perceives and acts. And yet, although He alone does these things, He gives all created vessels the feeling that sensation, thought and will are in them as their own. The vessel of life is therefore like a mirror. The reflected image seems to be in the mirror, but the mirror itself is flat and lifeless. Man is said to be an image or mirror of the Lord for this very reason (DP 308; DLW 21, 115, 394).
     Man is given the appearance that love, wisdom and life are in him to the end that he may be conjoined with the Lord.

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The whole purpose of creation is that the angels shall receive the Lord's life consciously and with delight (AC 3742). That would be impossible without this appearance (DP 76: 2).
     What, then do we have that we may call our own? Our soul, mind and body are given to us as vessels created by the Lord. The light, sound and fragrance which the body sensates, and to which it reacts, are not our own. The love and wisdom to which our minds react are not our own. Even our freedom of choice is a gift.
     But the point of creation is not that we should own or possess things, it is that we should enjoy them. God does not will that we should become love and wisdom, but that we should react to them and enjoy the delights which they produce. When we do react to what is good, we do so, not from ourselves, but from, the power given us by the Lord. Our minds are brought into correspondence, so that the vessels of life react harmoniously to the influx and produce semblances of Divine qualities which we are permitted to enjoy as long as we do not steal them from the Lord.
     So it is that love and wisdom are always the Lord's in man. He exists; we only appear to exist. He is everything; we are nothing. Our life consists in the things which we choose to accept, or with which we are pleased to identify ourselves (DP 79).

     "Spirits are especially unable to bear the expression that they are nothing. But it was said to them that they are indeed always something, but that something, whatever it be, is from the Lord so far as it has in it anything of the good and the true; so also that they should be able to understand the good and the true, to reflect, and to know, this is of the Lord; but that as to themselves they are nothing. . . . It was then said that they were so much the more something in proportion as they could understand the good and the true, and still more, the more they were themselves good and true, because so much more from the Lord" (SD 4100; cf. AC 3001).

     There are two receptacles of life in man, namely, the will and the understanding. The will has the faculty of freedom; the understanding has the faculty of rationality.

     "Now as it is from the Lord that man possesses freedom and reason, and as man acts from them, it follows that he does not act from himself, but as from himself" (Life 101).

     Life is from love, for love is the esse of life (AC 1735: 2).

     "Be it known, moreover, that there is no wisdom which is not from love, and thus from the Lord; nor any intelligence except from faith, thus also from the Lord" (AC 112).

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     Action is merely the result or expression of love, and speech is merely an effect of thought. Now since love and thought inflow from heaven, it follows that action and speech also inflow. Even these are not strictly our own (SD 4434).

     "Man does not live, nor do good, nor believe truth from himself; nay, does not even think from himself; but the good and truth are from the Lord, while the evil and falsity are from hell" (AC 2520: 4).

     Man's nature is "truly dead, because organic, and . . . all life is of the Lord; wherefore, as far as he lives, he is nothing. It thence follows that he can do nothing of himself, or that he has no power of himself, which to acknowledge is to acknowledge that he is nothing. Consequently, being nothing but evil, he can have nothing of truth and good but from the Lord; and since he has nothing of truth and good from himself, and the good and true is because it is eternal, it follows that he is nothing" (SD 3940; cf. AC 633).

     As man is only a vessel or instrument it is impossible for him to be active. He must be led by the life flowing into him, that is, he must be led by the Lord. This is true innocence, and this is the essence of angelic life. Man does not mount up to heaven like Lucifer, but must be lifted up by the Divine power of attraction (AC 8604: 3)."The fallacy arises when man, who is the instrumental or the instrument, thinks himself to be the active power" (SD 649; cf. no. 638).

     This does not mean that we should be inactive, but merely that our action should originate in the Lord.

     "in man the Lord is active, and man of himself is merely passive; and . . . it is by means of influx of life from God that man is also active. It is because this influx from God is unceasing that it seems to man as if he were active from himself; and it is because of this appearance that man has free will; and this is given that he may prepare himself for receiving the Lord, and thus for conjunction with Him, which would not be possible unless action were reciprocal; and it becomes reciprocal when man acts from his freedom, and yet from faith ascribes all his activity to the Lord" (TCR 110).

     In the beginning of regeneration it is important for man to behave as if he were active. It is only later that he can acknowledge the truth of the matter; can become passive or reactive to the Lord, and yet not be led passively into evil.

     "It is according to order for man to do good as of himself; and therefore he ought not to slacken his hand with the thought 'If I can do nothing of good from myself I ought to wait for immediate influx,' and thus remain in a passive state, for this would be contrary to order; but he must do good as of himself; yet, when he reflects upon the good which he does or has done, let him think, acknowledge and believe that the Lord has done the work in him" (AC 1712: 2).
     "If he slacken his effort, thinking as has been said, he is not then a subject into which the Lord can operate.

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The Lord cannot flow into anyone who deprives himself of everything into which power can be infused. It is as if one were not willing to learn anything without a revelation to himself; or as if one would teach nothing unless words were put into him; or as if one would attempt nothing unless he were put into action as one without will. But if these things were done, he would be still more indignant at being like an inanimate thing; when yet that which is animated by the Lord in a man is that which appears as if it were from himself. It is thus an eternal truth that a man does not live from himself, but that if he did not appear to live from himself he could not live at all" (AC 1712:3; cf. AE 864, SD 2464, AC 1937: 2).

     Man's reaction seems to be action because of the fact that the influx of life from the Lord is hidden, imperceptible and continual. He is not, then, like a servant obeying a master. He does not hear at one moment, and obey at the next. If he does good, he receives the Lord's life and instantaneously lives from it as if it were his own. The Lord is then in him, and more and more comes to be the heart and soul of his life. The cooperation between the Lord and an angel is therefore like that between the vine and the branch, or between will and action, thought and speech, soul and body. It is a cooperation of cause and effect.

     "For the Lord acts, and from Him man receives action, and operates as if of himself, even by the Lord from himself. This operation of man from the Lord is imputed to him as his own, because he is held constantly by the Lord in freedom of choice. . . . This freedom the Lord gives to man to enable him to conjoin himself reciprocally with the Lord, and by conjunction be gifted with eternal life and blessedness, since this, without reciprocal conjunction, would not be possible" (TCR 371: 6; cf. TCR 588, SD 2470).

     "If it were not as if of themselves the Divine influx and operation would flow through and not be received, for man would be like a vessel without a bottom, which receives no water. Man's thought is the receptacle of truth, and his will is the receptacle of good; and reception is not possible unless man is conscious of it" (AE 802: 5).

     In addition, there is the remarkable and well known teaching that the more closely man is conjoined with the Lord, the more distinctly does he appear to be his own (DP 43).
     Man is Infinitesimal and Could not Exist by Himself. Being nothing also signifies:

     "that, in respect to the Gorand Man he is merely a most diminutive particle-nothing, as it were-for his all and singular things-flow in through the Gorand Man, so that he is but a particle of air in comparison with the whole atmosphere, or as a particle of water in respect to the ocean" (SD 3939).

     The Lord's life, as it inflows into the heavens, strives to produce not simply individual images and likenesses but also a total image-a gigantic, complex structure which as a whole will embody the Lord's love and wisdom and reflect His Divinely human qualities.

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This is illustrated in the human body. Each cell has its own little structure and is seemingly independent; but it takes millions of cells to make a part or organ of the body, and millions of millions to make the body as a whole.
     There are roughly one hundred thousand times as many cells in the human body as there are people in the world. This should give us some idea of how small each individual cell is. A cell, or even a colony of cells, could not exist apart from the body; it would perish if cut off from the cells around it. So it is that although it contributes something to the body, it receives a great deal in return, and is entirely dependent on its subordinate and insignificant place in the complete living structure.
     This makes the cell look doubly small. First, it is small in size, that is, in comparison to the body as a whole. But in addition to this, it is small in the sense that it could not exist without being in the body. So it is with an individual in his relation to the Gorand Man. We could not exist; we could not speak or lift a finger; we could not think, love or have any emotions; if it were not for the fact that we receive life from the Lord through the Gorand Man. This is yet another illustration of how man by himself is nothing.
But even the Gorand Man, which is almost infinite in comparison with a single individual, is nothing without the life flowing into it from the Lord. The angels constitute heaven, but the Divine of the Lord makes heaven (HH 7ff). "The Lord alone is heaven (DLW 113).

     "No one, either in heaven or in hell, thinks, speaks, wills and acts from himself, but from others, and thus finally all and each from the general influx of life which is from the Lord" (AC 5986).

     Man is Nothing but Evil. Now what we have said thus far about man's being nothing might be said also, with little alteration, of beasts and inanimate objects. There is another meaning of being nothing which applies only to humans.

     "It was perceived that to be nothing signifies to be nothing but evil, for evil is in itself death; wherefore, compared to life, it is nothing. That the good and the true is everything is plain, wherefore the evil and the false is nothing" (SD 3939).

     "As to both understanding and will man has been utterly destroyed; and of himself wills nothing of good, and consequently understands nothing of truth; and therefore that which he calls good and believes to be good is evil; and that which he calls truth and believes to be truth is falsity" (AC 3701: 2; cf. no. 633).

     Now evil has no substance or reality of its own. It is merely a perversion of the life inflowing into the devils from the Lord. Of ourselves we are incapable of receiving what is good and true without perverting it. We are, therefore, worse than nothing.

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Those who admit that this is so can yet be led to a state in which they receive good, nay, receive the Lord Himself. By virtue of His life in them they can become something. This is the miracle of regeneration.

     "They were afterwards instructed that by nothing was meant that a man should lose all that was his own, that is, his cupidities and so his iniquities, and thus that he should come to exist as another person, and that they could never be anything until they had lost that which was theirs, and that in proportion as they experienced that loss, or were reduced to nothing, they would begin to be something" (SD 2044).

     This passage leads naturally to the second general theme of this address, namely, why it is important to believe that we are nothing.

     WHY IT IS IMPORTANT TO BELIEVE THAT WE ARE NOTHING

     We take this subject under five headings:

     1) Because it is true.
     2) Unless man acknowledges that he is nothing he cannot be saved.
     3) Humiliation and worship depend on this acknowledgment.
     4) Without it there is no mutual love.
     5) It brings with it delight and peace.

     It is True. Our own experience seems to indicate that we are something. Divine revelation teaches just the reverse.

     "Because it is a truth, therefore it should be believed that the Lord governs heaven and earth, and that no one lives except the Lord. From this faith, when it is given by the Lord, it follows that man cannot sin" (SD 635).
We shall speak further about the implications of this remarkable statement. Again we read:

     "It was said to spirits that be who knows little, and as it were nothing from himself, begins then to be wise, which is equivalent to the saying that he who is nothing is something, or, as far as he is nothing he is more than nothing, because then first the Lord is with him, and then first he becomes wise, for this wisdom is not his own but the Lord's" (SD 2060; cf. SD 2470, AC 1557).

     "Mutual love, which alone is heavenly, consists in a man's not only saying of himself, but acknowledging and believing, that he is utterly unworthy, and that he is something vile and filthy which the Lord from His infinite mercy continually withdraws and holds back from hell, into which the man continually strives, nay, longs to precipitate himself. His acknowledging and believing this is because it is true; not that the Lord, or any angel, desires him to acknowledge and believe it for the sake of his submission, but that he may not exalt himself, seeing that he is such; for this would be as if excrement should call itself pure gold, or a fly of the dunghill say that it is a bird of paradise" (AC 1594: 4).

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     Unless Man Acknowledges that He is Nothing He Cannot Be Saved. The first reason man must believe that he is nothing is, then, because it is true. The second reason is given as follows:

     "If man believed, as is the truth, that all good and truth are from the Lord, and all evil and falsity from hell, he would not appropriate good to himself and make it meritorious, nor appropriate evil to himself and make himself guilty of it" (DP 320).

     Evil is the perversion of good, and good is perverted when man receives it from the Lord and yet attributes it to himself. It is a matter of subordination. If they are to retain their integrity, our loves must be made subordinate to the highest love, which is love to the Lord. When we act as if life were our own, we take the love nearest to our conscious thoughts and make that love supreme. The love of self which is from the Lord, and is therefore good-becomes an evil love because it supersedes love to the Lord and toward the neighbor. The love of the world, which is also good, becomes an evil love if it is placed higher than love of the Lord's kingdom. These perversions originate in the false notion that life belongs to us, to do with as we see fit.
     Man is nothing, but he is given to identify himself freely with any of the various inflowing loves. If he lives according to order, and is content to place his life in the things which he knows and believes come from the Lord, he will not pervert them. If, however, he thinks that life is his own, he either falls into self merit, thus stealing from the Lord (AC 5758: 2, DP 309: 2), or else he slips into actual evil without any inclination or power to resist it.
     A man cannot shun evil if he thinks that it is built into him. That would be to shun himself! He can shun it only if he believes, as is the case, that it flows into him from hell. But our natural tendency is to drift into evil; justifying ourselves, or pretending that it is good, and offering no resistance to it. One of the most successful results of the work of hell is that the love of self, flowing into man, makes him indignant at the very idea that he is nothing (AC 3812: 2). The teachings of the Word counteract this and thus restore the hope of salvation.

     "Everyone considers that what he thinks is his own, or from himself, wherefore it remains with him and is enrooted in him as his own, and as his proprium, whence it is imputed to him" (SD 635; cf. AC 150).

     If man believed that evil came from hell, he would be able to turn away from it.

     "For the moment that evil flowed in, he would reflect that it was from the evil spirits with him, and as soon as he thought this, the angels would avert and reject it" (AC 6206).

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     Certain spirits were puzzled by this teaching, thinking that if evil and falsity came from hell man could not be guilty of sin.

     "But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed, as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them (AC 4151: 6; cf. AC 10219: 3).

     This may help to clarify the statement, noted earlier, to the effect that if man believed that the Lord alone lives he could not sin (SD 635). Innocence depends on this belief, and innocence is the universal quality of heaven.

     "A man after death cannot be admitted into heaven until he acknowledges at heart that nothing of good or truth is from himself, but all from the Lord, and that whatever is from himself is nothing but evil" (AC 5758: 2).

     "When spirits . . . said that they are nothing, it was replied that it is true, and that it is enough for them that they seem to themselves to be able to think, speak and act as from themselves, and that whatever they will the most is theirs" (SD 2465).

     Humiliation and Worship Depend on this Acknowledgment. We read:

     "All true worship consists in adoration of the Lord, adoration of the Lord in humiliation, and humiliation in one's acknowledgment that in himself there is nothing living, and nothing good, but that all within himself is dead, yea, cadaverous; and in the acknowledgment that everything living and everything good is from the Lord" (AC 1153: 2; cf. AC 5758: 2, SD 2327).

     This, then, is yet another reason.

     "That the state of humiliation is the essential state of worship itself comes from the fact that so far as the heart is humbled, so far the love of self and all the evil therefrom ceases; and so far as this ceases, so far good and truth, that is, charity and faith, flow in from the Lord; for that which stands in the way of the reception of these is principally the love itself, in which there is contempt for others in comparison with one's self; hatred and revenge if self is not treated with honor; and also unmercifulness and cruelty; thus the worst evils of all; and into these good and truth can in no wise be introduced for they are opposites" (AC 2327:3). It is particularly the natural that must be humbled (AC 5651).

     Without it There is no Mutual Love. There is thus no wisdom and no humility until man admits that he is nothing. What is more, there can be no mutual love until this admission has been made. Friction between people usually arises because one or both of the parties is conscious of his own importance. This explains the use of such expressions as: Imagine doing that to me! He should consider my point of view.

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     We get angry, peeved, disgusted and upset with people largely because we think we are rather important. As long as this is the case our friendships are hollow and superficial. This is not so when mutual love reigns, as it does in heaven. The angels think very little of themselves, and live to serve others. Although it is hard for us to believe this, they think more of others than of themselves and are convinced that they are relatively unworthy and insignificant. That is why they find it a privilege and a delight to perform uses. Mutual love exists only where everyone regards himself as nothing, and strives to be useful to the whole (SD 2520).

     "So far, therefore, as a man acknowledges and believes himself to be such as he really is, he recedes from the love of self and its cupidities, and abhors himself. So far as he does this, he receives heavenly love from the Lord, that is, mutual love, which consists in the desire to serve all. These are they who are meant by 'the least' who become in the Lord's kingdom the greatest" (AC 1594: 4).

     The angels know, too, that of themselves they would be incapable of making this acknowledgment and unable to love others more than themselves. A wise man regards himself as something only in the sense that he is able to serve others (AC 899S: 4). "He that is greatest among you shall be your servant" (Matthew 23: 11).

     It Brings with it Delight and Peace. For the most part, we imagine that to be led entirely by the Lord would be to lose all happiness and individuality. Just the reverse is the case.

     "He for the first time truly lives when he perceives that he does so from the Lord" (AC 2196: 3).

     "He who lives in good, and believes that the Lord governs the universe and that all the good which is of love and charity, and all the truth which is of faith, are of the Lord alone; nay, that life is from Him, and thus that from Him we live, move, and have our being, is in such a state that he can be gifted with heavenly freedom, and together with it with peace; for he then trusts solely in the Lord and has no care for other things, and is certain that all things are tending to his good, his blessedness, and his happiness to eternity. But he who believes that he governs himself is continually disquieted, being borne along into cupidities and into solicitude respecting future things, and thus into manifold anxieties; and because he so believes, the cupidities of evil and the persuasions of falsity also adhere to him" (AC 2892; cf. SD 635, 638, SD min 4696, AC 1387).

     If a man believes in the truth, therefore, he is able to shun evil, and to do good without defiling it. He comes into true humility and genuine mutual love. He is then kept by the Lord in an interior state of peace and delight. Evil spirits are unable to attack a man who believes in his heart that he is nothing (AC 10219: 3, 5758, SD 4067).

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     HOW MAN COMES TO BELIEVE THAT HE IS NOTHING

     Man is born with the appearance that he is something. In the early stages of his regeneration he acts according to this appearance; he could not do otherwise. He learns to compel himself to shun evil and do good. But eventually he is let into temptations, and one of the signs of victory is that he comes to believe in his heart what he had before believed with his understanding-that he is nothing. All of the angels are in the perception that this is so.

     Man is Born with the Appearance that He is Something. We have already noted the fact that the evil are convinced that they are something and refuse to believe otherwise (SD 2418). This is because the evil believe, not in the Word, but in the appearances of the senses (AC 2016, 5094: 3). Even those who are to be regenerated find it difficult at first to believe that they are nothing; for they, too, begin as sensuous men and are raised only gradually by the Lord to become spiritual and celestial. Regeneration is effected in a series of steps.

     "Their first state is that they suppose they do good and think truth from themselves, thus from their proprium, nor do they know otherwise; and when they are told that all good and truth are from the Lord they do not indeed reject it, but do not acknowledge it at heart, because they do not feel it nor interiorly perceive that anything flows in from any other source than themselves. As all who are being reformed are in such a state at first, they are therefore left by the Lord in their proprium; nevertheless they are led by means of it without knowing it" (AC 2678).

     "At that time he is incapable of conceiving otherwise, nor can he in any other way be led to believe, and afterwards to perceive, that all good and truth are from the Lord alone" (AC 39; cf. AC 1661: 3).

     "But still all the good they do, and all the truth they think, while in such imagination is not the good and truth of faith. For whatever man produces from himself cannot be good because it is from himself, that is, from a fountain which is impure and most unclean" (AC 8740; cf. AC 2946).

     This is expressed rather interestingly in the story of Abraham and the Hittites. Abraham, who represents the Lord, wanted to purchase a field in which to bury his wife. The Hittites generously offered to give it to him. In the end Abraham insisted, and they consented to let him pay for it. Now man has nothing of himself that is deserving of Salvation. Yet we, like the Hittites, feel that there is no need for the Lord to give us the price, or the means, of salvation. We think that we are worthy of being saved without the gift of His love and wisdom, His body and blood. But by degrees we are led to see that in order to be saved we must receive from the Lord the qualities of heaven. They are not in us, but must be provided continually. The Lord came into the world to give us of His substance, or love, and to pour out for us the truth of His Divine wisdom.

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That is the price of our redemption, and because we are nothing of ourselves, it must be paid. The Hittites eventually accepted Abraham's offer to pay for the field, which represents the fact that the man of the church eventually acknowledges that if he is to be saved the Lord must provide all the means.

     Self-Compulsion. Self-compulsion is an essential part of man's cooperation. He is not to let down his hands and wait for influx, but is to compel himself to shun evils and do goods (AC 1947, 2891). Such compulsion, if genuine, comes from the Lord as one of the first gifts to the man who is striving for heaven. It is therefore free from all sense of merit and conceit.
     There are many aspects of man's as-of-self effort to follow the Lord, but this is perhaps the most important and it is certainly one of the first. In shunning evil as of ourselves we are being led by the Lord, and are doing the first work of charity (Life 18).
     Note well that the shunning of evils assumes that we are merely vessels and that of ourselves we are nothing. If evil were a part of us we could not shun it. If good were a part of us we would have nothing to shun. That is why modern philosophy and religion, assuming as they do that all men are born good, have nothing to say about shunning evils as sins against God.

     "Every man is so constituted as to be able by the Lord's power, if he begs for it, to shun evils as of himself; and that which he afterwards does is good from the Lord" (Life 31; cf. nos. 18, 22).

     "Such persons are also by degrees enlightened to see and even to be confirmed in the truth that they have not compelled themselves one atom, but that all things of the effort of their will, even the smallest, had been from the Lord; and that the reason it had appeared as if it were of themselves was in order that a new will might be given them by the Lord as their own, and that in this way the life of heavenly love might be appropriated to them. For the Lord wills to communicate to everyone what is His, and therefore He wills to communicate what is heavenly, so that it may appear as the man's, and as in him, although it is not his. The angels are in such a proprium; and in proportion as they are in the truth that all good and truth are from the Lord they are in the delight and happiness of this proprium" (AC 1937: 6).

     "This heavenly proprium of man is formed in the endeavor of his thought; and if he does not maintain this endeavor by compelling himself, as the appearance is, he certainly does not maintain it by not compelling himself" (AC 1937: 3).

     "They who strive to do good of themselves because the Lord has so commanded are they who at length receive this good; and who, being afterwards instructed, acknowledge with faith that all good is from the Lord . . . and they are so averse to self-merit that when they merely think of it they grow sad, and perceive their blessedness and happiness to be proportionally diminished" (AC 2371: 5).

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     It is orderly and necessary for man to prepare himself to receive the Lord. For "as man prepares himself naturally to receive the Lord, so the Lord enters and makes all that is within man inwardly spiritual and thus alive" (TCR 359).

     Temptation. No man can honestly say he believes that he is nothing until he has undergone the combats of temptation. Those, for example, who believe that they have been "saved" instantaneously, and are free from sin, cannot be persuaded by argument that they are nothing.

     "But when they are reduced to such a state that they perceive hell in themselves, and this to such a degree as to despair of ever being able to be saved, then for the first time that persuasive is broken, and with it their pride, and their contempt of others in comparison with themselves, and also their arrogance that they are the only ones who are saved; and they can be led to the true confession of faith, not only that all good is from the Lord, but also that all things are of His mercy; and at length into humiliation of heart before the Lord, which is not possible without the acknowledgment of the true character of self" (AC 2694: 4).

     "Those who are in temptation are in interior anxiety, even to despair, in which they are for the most part kept, to the end that they may be at length confirmed in the fact that all things are of the Lord's mercy; that they are saved by Him alone; and that with themselves there is nothing but evil; in respect to which they are confirmed by means of conflicts in which they overcome" (AC 2334; cf. AC 2273: 2).

     The Angels Perceive that Life is from the Lord. At first man thinks that good and truth are from himself. Then he admits that they are from the Lord, but wishes that they were not. Eventually, through temptations, he comes to believe that he is led by the Lord.

     "This is the third state; and it is followed by a fourth, namely, that in which they perceive it to be from the Lord. But there are few who come into this state in the life of the body, for it is an angelic state" (AC 2960; cf. AC 2946).

     "The angels are in the perception of it to such a degree that they perceive that in so far as anything is from the Lord it is good and true, and in so far as it is from themselves it is evil and false" (AC 2016; cf. AC 2974).

     This, like so many other truths of wisdom, can be perceived only from good (AC 3175: 4; cf. SD 635e). And yet, although the angels perceive that life is from the Lord, they have a most exquisite enjoyment of life as if it were their own. For in receiving life without perverting it, or claiming it as their own, they receive the Lord. He abides in them, and they in Him. This is the marriage or conjunction that makes heaven. It is from this marriage that the angels live in eternal happiness (AC 1735: 2).

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     CONCLUSION

     It is said in the Word that man was created into the image and likeness of God. This does not refer to the human body, or even to the human mind, but to the real man, that is, to the angel. The likeness of God is inscribed on all things and is the appearance that they live from themselves. With man this likeness is destroyed when he attributes life to himself, thinks that he is a god, and thus sins against Him who is alone living.
     In order to be a true likeness, man must also be an image, reflecting the Lord's wisdom. The first of this wisdom is the acknowledgment that he is nothing. "Man is a likeness of God from the fact that he feels within himself that the things which a.-e of God are in him as his own; and yet from this likeness he is an image of God only so far as he acknowledges that the love and wisdom, or good and truth, in him are not his own, and hence are not of him, but are solely in God and therefore of God" (CL 132).
DOCTRINE OF MIRACLES 1958

DOCTRINE OF MIRACLES        GEORGE DE CHARMS       1958

     6. Why Manifest Miracles are not Performed at the Present Day

     We are told in the Writings that manifest miracles ceased after the coming of the Lord into the world, and that they no longer occur (DP 132). We must understand, however, that this refers only to those special miracles which were necessary as a means of establishing the representative of a church with the descendants of Abraham. Manifest miracles of a different kind have been performed in every age throughout the entire history of the race. As we have seen, the miracle of open communication with spirits and angels was a familiar experience to the people of the Most Ancient Church. During the period of the Ancient Church, spiritual vision was granted to the prophets through whom the Word was given. After the Lord's resurrection, John the Evangelist, on the Isle of Patmos, was shown the prophetic visions recorded in the Apocalypse; and seventeen hundred years later Emanuel Swedenborg was introduced into the spiritual world, and was permitted to explore the wonders of that world continuously over a period of many years. In fact, no new church could ever be established without the giving of a new Divine revelation; and this in itself is a miracle.

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     Yet the truth is that the miracles which were characteristic of the Jewish dispensation did not occur before the time of Abraham, and ceased shortly after the Lord's resurrection. They were not needed in more ancient times, and they would only prove to be injurious to man's spiritual life if they were performed today. The reason this is so is that they tend to compel belief. They stir the emotions, inducing awe and wonder by which man is impelled to believe without understanding. They can produce no more than a blind faith. They deprive man of the free choice, the individual judgment and the personal responsibility that are necessary to regeneration. Our character is formed, and regeneration takes place, not as a result of what we do under emotional stress, but rather as a result of what we do from a conscience based on an internal perception of truth.
     Concerning this we read: "No one is reformed by miracles and signs because they compel. . . . It is from the Divine Providence of the Lord that a man should act from liberty according to reason; but both these laws of man's being would be nullified if miracles were performed. . . . It cannot be denied that miracles induce a belief, and strongly persuade that that is true which is said and taught by him who performs the miracles; and that this at first so occupies the external of man's thought as in a manner to fascinate and enchain it: but the man is thereby deprived of his two faculties, called rationality and liberty, by which he is enabled to act from freedom according to reason; and then the Lord cannot flow in through the internal into the external of his thought, but only leaves him to confirm from his rationality that thing which by the miracle was made an object of belief (DP 130). And further we are taught: "If man could be reformed by miracles and visions all would be reformed in the entire world; wherefore it is a holy law of the Divine Providence that internal freedom should not at all be violated, for by that freedom the Lord enters into man, even into the hell where he is, and by that freedom leads him there, and brings him forth thence, if he be willing to follow, and introduces him into heaven, and nearer and nearer to Himself in heaven. Thus and no otherwise man is brought out from infernal freedom, which viewed in itself is servitude, because from hell, and is introduced into celestial freedom, which is freedom itself, and which becomes by degrees more free, and at length most free, because from the Lord, whose will it is that man should not be at all compelled. This is the way of man's reformation, but this way is closed by miracles and visions (AE 1155: 4).
     Manifest miracles were efficacious with the Jewish people because they were so externally minded that they had no desire to know or to understand spiritual truth. They were interested only in satisfying the needs of the body and the ambitions of the world.

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Therefore they were incapable of exercising spiritual freedom, because this is possible only so far as spiritual truth is seen and understood. For this reason they could not be regenerated during the life of the body, although those who sincerely and faithfully obeyed the commandments of Jehovah could be kept in a state of willingness to receive instruction in the spiritual world after the bonds of the physical body and of the material world had been removed. Indeed, this was the only way in which they could possibly be saved. Because they could not be led by a spiritual understanding of truth, and thus from within, they had to be led by external means, such as miracles and wonders, promises and threats; yet being led by external compulsion was not injurious to them because it could not take away a freedom of which they were incapable. This is why, for them, manifest miracles were not only permitted but were an absolute necessity. Nevertheless, these miracles did not produce with them any genuine or lasting faith. This is evident from the fact that "although they saw so many miracles in the land of Egypt, afterwards at the Red Sea, others in the wilderness, and especially upon Mount Sinai when the law was promulgated, yet in the space of a month, when Moses tarried upon that mountain, they made themselves a golden calf and acknowledged it for Jehovah who brought them out of the land of Egypt. The same also may appear from the miracles wrought afterwards in the land of Canaan, notwithstanding which the people so often departed from the worship that was commanded; and from the miracles which the Lord wrought before them when He was in the world, notwithstanding which they crucified Him (DP 132).
     No man can be compelled from without to believe, from which is derived the well-known saying, "a man convinced against his will is of the same opinion still." From this it follows that a spiritual faith cannot be founded on miracles and signs, but only on the internal understanding and perception of truth. The Lord, therefore, came into the world to set men free from the bonds of a miraculous faith by opening their minds to the spiritual truth of His Word. It was His Divine will and purpose from the beginning that men should be led freely from within by a seeing or understanding faith, in order that they might be able to keep the Divine law, not from necessity or compulsion, but of their own volition. When a man is governed from within by the internal bonds of conscience, he appears to himself to be free, as he cannot possibly be as long as he is under the pressure of fear or any form of external compulsion. The very joy and happiness of heaven consists in this sense of freedom; and to impart that happiness in ever increasing measure is the supreme end of the Lord's infinite love. This is why the Lord, at His coming, abolished the external formalism of the Jewish church.

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He repudiated the idea that the meticulous observance of the Mosaic law was the only requirement for salvation. He taught His disciples that "God is a spirit, and they that worship Him must worship Him in spirit and in truth" (John 4: 24).
      He taught that the only offerings truly acceptable to God were love to the Lord and charity toward the neighbor, implanted in the heart, and that the Divine law according to which man must live if he is to be saved is nothing but the way in which these two loves can be outwardly expressed and made actual in word and deed. Aside from this there is no law by which man should feel bound; and when he keeps this law, not from compulsion but because he loves it and understands it, then indeed is he free. It is obvious, therefore, that this kind of freedom could not exist if man were impelled to believe, not by rational understanding and insight, but solely because of manifest miracles. No one who is dependent upon signs and wonders as the bases for belief can be blessed with a spiritual faith. As far as one does rest satisfied with a miraculous faith, his mind is closed against the desire and the consequent search for a rational understanding of religious truth. It follows, therefore, that the New Church, which is to be a spiritual religion, cannot be established by manifest miracles.
     Yet the miracles that are recorded in the Old and New Testaments are necessary, and will continue to be of increasing importance as the church progresses. This is so for three reasons: because of their value to children, and to all who are in childlike states; because to the adult members of the church they picture forth and represent, in a way not otherwise possible, important truths concerning the miracle of man's regeneration; and finally, because they illustrate the laws of influx and the operation of the Divine Providence in its government of the universe. The knowledge of these miracles performs for every individual child the same service that the miracles themselves performed for the Jewish people at the time when they occurred. Each individual passes through the successive stages in the process of growth that the race passed through in its development. Children, like the Jewish people, are incapable of exercising spiritual freedom. Before the rational mind is developed they cannot grasp spiritual truth. They must be under obedience to parents and teachers, and must be led by the Lord through external means. They must begin with a miraculous faith, a belief in the Word, before its true meaning can be understood. The miracles of the Word impress upon their minds the first general truth of all religion: namely, that there is a God that He is all-powerful, that He is everywhere present, and that He governs all things. By this miraculous faith, remains of love to the Lord are implanted with them that later may open their minds to the Word and lead them to investigate its internal sense.

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Such a miraculous or historical faith comes first with all who are regenerated. It must precede and prepare the way for a truly spiritual faith with the individual, even as it preceded with the race and prepared the way for the reception of the Lord at His coming (AE 815: 5).
     A further reason why the miracles of the Word are important to the New Church is because of their spiritual meaning, which is explained in the Writings. They are a necessary part of the continuous internal sense of the Word. When spiritually interpreted they are found to contain vital instruction concerning the process of the Lord's glorification, concerning the way in which the Lord regenerates man, and concerning the way in which He molds the minds of children and young people as they advance toward adult age. They disclose the principles governing the way in which evils and falsities may be overcome, and thus how the spirit of man is healed of its diseases, or how, in providence, he is enabled to conquer the enemies of his spiritual life. And finally, as we have already mentioned, they are an indispensable aid in our endeavor to understand the laws of the Divine Providence, in their practical application to the control and government of the forces of nature by the Lord.
     The church will enter into this use of the miracles of the Word increasingly as the men of the church progress in the conquest of scientific knowledge and in the understanding of those wonderful teachings of the Writings that reveal the relation of the spiritual world to the natural world. What the Lord sets forth in the Word is of unending value to the race. The Lord does not speak for time but for eternity; yet the particular service that the letter of the Word performs will vary, and will depend upon the state of him who reads it. Thus it performs one use to children, and another to adults. It performs one use to an adult who knows little or nothing of the internal sense and another use to one who is acquainted with the teaching of the Writings, a use that will change as the understanding and love of that teaching increase. Thus it can perform only a general and relatively superficial use to the church in its beginning, as compared to that which it will perform in future ages when the church has acquired a deeper insight and a more perfect understanding.
     We are told directly that the New Church cannot be established by means of miracles. What then, we may ask, is to take the place of miracles in its establishment? In the syllabus of the Invitation to the New Church, we read: "This church is not instituted and established through miracles but through the revelation of the spiritual sense [of the Word], and through the introduction of my spirit, and at the same time of my body, into the spiritual world, so that I might know there what heaven and hell are, and that in light I might imbibe immediately from the Lord the truths of faith, whereby man is led to eternal life."

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     This introduction into the spiritual world is indeed a miracle; yet it is not this on which the New Church is founded. The mere claim by Swedenborg that he had experienced these things would not by itself inspire a genuine faith. No one would believe in the Writings just because while visiting Gothenburg Swedenborg saw and accurately described a fire that was raging near his house in Stockholm. Nor would anyone accept his teachings because he revealed to the Queen of Sweden a secret that could have been known only to her deceased brother. From the beginning, all things of this nature have been regarded by New Church men as matters of little importance. They have never been considered as the basis for a belief in the Heavenly Doctrine.
     The basis for the faith of the New Church is not a miracle, nor any supernatural experience of Emanuel Swedenborg, but solely the spiritual truth of the Writings, which is so consistent, so rational, so inescapably convincing that no one who is unbiassed can read and ponder on it without being profoundly affected by it. To believe because the truth is seen, perceived to be self-evident and rationally unassailable, is to be led by the Lord from within, willingly, gladly, with no sense of external compulsion. This is well described in no. 133 of the Divine Providence, where it is said of those in such a faith: "They do not desire miracles, but they believe the miracles which are recorded in the Word, and if they hear anything of a miracle they attend no otherwise to it than as a light argument which confirms their faith, for they think from the Word, consequently from the Lord and not from a miracle." We take this to mean that they think from the internal sense of the Word, or from the spiritual truth that the Word teaches. The real miracle of the Lord's second coming, is the fact that He has revealed this truth, brought it within the compass of man's finite comprehension, and made it possible for man to advance in the understanding and application of it to all eternity. In this way He has made it possible for man to cooperate with Him and with His Divine Providence in freedom, and thus to be led willingly from within to keep the Divine law, and to order his life voluntarily in accord with the will and the wisdom of the Lord.
ACTUAL POWER 1958

ACTUAL POWER              1958

     "Good has power through truth because truth is the form of good. In this way good has that whereby it can work on other things. From this it is that good has ability, but not determined to anything except by means of truth. Ability determined is actual power" (AC 9643).

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     8. Deliver Us from Evil

     Real purity pertains to no man. Not even the angels of heaven are pure "before God," that is, in relation to the Divine that is with them. In any will there are countless affections; and for perfect purity to exist, not one of these affections must be anything less than perfect. This is impossible with created man, for his affections are always limited in their scope, even as his wisdom or understanding, by which his affections operate, is so limited; and beyond the borders of his reach, however wide, there is always the perfection far beyond him, far above him. That perfection, or that absolute purity, is Divine. It is infinitely in the Divine love and wisdom, and it proceeds and is within all creation from that love and wisdom.
     Nevertheless, we speak of the purification of man, and the Writings so speak, as if the meaning were, making man pure. Also we sing: "Unworthy I have been; 0 make me pure within, Lead me above" (Liturgy, p. 442). But absolute purity is not meant. Rather, the expression is designed to mark the difference between the will that is against the Lord and the will that is for Him. We must be purified from the former will. Yet the latter will, even if it rise to the celestial heaven, is as nothing compared to infinite love and has no worth whatever from itself. Its one redeeming feature is that it is willing, nay, that it loves to be led. In that loving willingness lies its relative purity; for although it has nothing of purity of its own, yet its every affection turns to the Lord as a blossom to the sun, and is touched and as it were lifted up by the Divine purity that is constantly inflowing.
     Since neither the unregenerate nor even the regenerate will is pure it is therefore clear that we can speak of purification in two quite distinct ways. First there is the will that has within it the horrible filth of being turned against all things of life. Then there is the entirely different will which has nothing of that filth, but only the imperfection that is inherent in the finite, and which is therefore in need of being perfected to eternity-without ever reaching, or even approaching, either perfection or purity. For however much the angels grow in wisdom and love, the Infinite is ever infinitely above them; and it is well that it is so, for otherwise man would in the end cease to be man; would, indeed, cease to be anything, for he could not be God.

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     Purification of the first kind is what is completed on the sixth day of creation; but purification of the second kind belongs to the seventh day and is never completed, for that day is an eternal one. We are concerned here with the first kind of purification.
     What God created on the sixth day appears from the description of it: "And God said, Let the earth bring forth the living soul after his kind, the beast and the thing moving itself, and the wild animal of the earth, after his kind. . . . And God said, Let us make man in our image, after our likeness" (Genesis 1: 24, 26). This is the new will. It is called "man" because it is in the image of God-man and is born of Him. The animals of the earth-presently called "the wild animal of the earth, the beast, and everything that creepeth on the ground"-are the affections of higher and lower degrees which belong to that will. They are first mentioned in ascending order, from lower to higher forms, and then in descending order, to signify that there is a gradual building up of this will until it is established as the dominant force in the mind, when it again descends through all its affections in governing all things of the mind (AC 47). By the formation of this new will the Lord has completed His labor, for on the seventh day He no longer meets resistance. "And He rested on the seventh day from all His work which He had made" (Genesis 2: 2).
     But the sixth day itself involves great resistance-more so, in fact, than any previous day. The reason is that on that day the old will must finally give up, but in so doing it first fights for its life. The Lord describes this crucial struggle, saying: "Whosoever will save his life shall lose it: but whosoever will lose his life for My sake, the same shall save it" (Luke 9: 24). The Writings call this battle "temptations as to the will," and with particular reference to the sixth day conflict they say: "Man's spiritual life is delighted and sustained by such things as belong to the knowledges of faith and the works of charity . . . and his natural life is delighted and sustained by those things, which belong to the body and the senses; whence a combat arises, until love gains the dominion, and he becomes a celestial man" (AC 12). Only in the end of that day does tumult subside-after its night; for the sixth day, even more than the earlier stages of the new birth, is finally crowned with the morning state. "And the evening and the morning were the sixth day."
     The "delightful things belonging to the body and the senses" are the weapons or arguments by which the native will tries to win the battle and so preserve its life.

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These delights are not evil in themselves, but the will is evil in itself and it revels in external pleasures of all descriptions, persuading itself with all its might that life consists in these. And it is cunning, too, for it usually succeeds in masking its ugly face before the world by making it appear as if it had pleasure likewise in truth, duty and decorum. It is a fierce enemy, and no man could overcome it. Only the all-revealing and uncompromising Divine truth is stronger. For did not He "who speaks in righteousness, mighty to save," say: "I have trodden the winepress alone; and of the people there was none with Me"? (Isaiah 63: 1, 3). In this warfare man's part is to apply the sword of truth; and he suffers when that sword, as in the case of Mary the mother, pierces through his own soul in order that the thoughts of his heart may be revealed (Luke 2: 35). But although the suffering is his, the victory is not. He must take the medicine, but the cure is the physician's. And, indeed, the Divine Healer is "mighty to save."
     We know that it is a long struggle, for we know that the things of heaven are not naturally delightful to us. It is the enchantments of the body that have appeal. We know that it is only by self-compulsion that it is possible to keep the natural will, the natural tendency, under control. What, then, when the old delights must cease even to be delights; when, through a long life-and-death struggle they are in the end to be regarded with aversion and horror? Not that there are no external delights pertaining to heaven; these indeed exist, and are incomparably greater than before. But they are no longer external delights from the natural; they are, one and all, from the spiritual into the natural; and although they have many external manifestations in common, they are therefore entirely new delights.
     That entirely new outlook can be accounted for in only one way-the existence of another will than before. Through temptation this will has been delivered. It is said to be purified, for it is purified from the former will, which now becomes quiescent. The former will was evil; the new will is delivered from that evil.
     We pray, "Lead us not into temptation," although these words, at face value, are in conflict with spiritual truth on at least two points. First, the Lord leads no one into temptation; second, we must have it. But the Lord in mercy taught us to say so, for He desires that the words of our lips shall be expressive of our state. His purpose is to bend that state, not to destroy it; to take hold of its delights, and to change and infill them with untold blessings, not to scatter them to the winds. And who does not fear temptation? What man of the church, then, knowing that the Lord is omnipotent, would not reflect in the midst of conflict and suffering that He would be able to take it away, and wish that He would do so?

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     There are two combatants in temptation, and they are both within man. One is the natural man, the other is the spiritual, which is called conscience. The Lord fights through the spiritual man, the devil through the natural; and in the midst, torn between the two, is the man. From his natural he calls out, "Lead us not into temptation!" But the Lord fights for him, and from his spiritual man he adds, with inexpressible hope and trust, "but deliver us from evil." Thus these two phrases, close-linked parts of one and the same petition, mark the tide of victory in the battle. Man is in the process of passing from one kingdom to another, from death to life.
     The sixth day temptation is not the first that man has encountered. He has had many anxieties of the mind before. But whatever he has experienced in his earlier development must appear to him as of little significance when his interior motives themselves are ultimately at stake. This is why temptation is not spoken of until the sixth petition, for the testing of the will itself is also temptation itself. This appears also from the circumstance that it is only then that he is delivered from evil itself. His previous anxieties were at first merely natural fears or worries. They constituted no spiritual temptation at all. Not even in the state of repentance was there any real spiritual temptation; for although he fought against his evils he yet had little anxiety, feeling instead rather proud of himself because of the progress he supposed he was making. In that state man feels that any change for the better is of his own making, and he has yet to learn the lesson that of himself he is poor and insignificant. Only on the fifth day, the day of reformation, does he encounter the first form of spiritual temptation. He then reflects that he has learned many things from the Word of the Lord and from experience, but there is no certainty that any of these things will remain with him after death. Thus he comes into the first internal fear for his salvation. That is when he awakens to his need of forgiveness, and also when he humbles himself in relation to his neighbor, being himself more ready to exercise forgiveness than before. And yet his external delights are still more dear to him than the things of heaven. The ultimate test, the real temptation, is yet to come; for the previous internal conflict was but a test of his faith, not of his will or love itself.
     But throughout his preparation he has prayed, as he has been taught, "Lead us not into temptation." And as he has so prayed the Lord has insinuated internal truths into these words. As we read: "Nevertheless, such forms of speech are able to serve as general vessels in which spiritual and celestial things may be contained, for into them it may be insinuated that all things are from the Lord; then that the Lord permits, but that evil is wholly from diabolical spirits; afterwards that the Lord provides and disposes that evils should be turned into goods; and at last that nothing but good is from the Lord.

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Thus the sense of the letter perishes as is ascends and becomes spiritual, then celestial, and at last Divine" (AC 1874). [Italics added]
     How this is can be understood only if it is known how the written Word of the Lord comes into existence. The inspiring force is the proceeding Divine, the Holy Spirit. This alone is the Word in se-the very content, message and burden of the Word. The agent is the mind of the prophet, evangelist, or humble philosopher. Therefore the inflowing Divine takes on forms from the minds of the agents, selecting and molding these forms in such a way that they are directed toward heavenly and eternal things. Thus, in the case of temptation, it appears to man as if the Lord did lead into it, for temptation cannot arise unless the evil that is with man feels the intense discomfort and disturbance caused by the drawing near of the Divine. This is the "sword" that the Lord sends on earth, by which it is revealed that "a man's foes shall be they of his own household" (Matthew 10: 34, 36). That sword is more merciful in its purpose than the surgeon's knife. But it certainly is a sword, in the hand of infinite love. What man must learn is that the sword is there, not because it desires to pierce, but because there are things in the mind that must be pierced.
     So the Lord takes hold of man's fear in temptation, his dread of radical change, and suffers that 'fear to have its own voice-"Lead us not into temptation." Yet He does not leave it to stand alone, but bends it. He insinuates immediately that the evil in temptation is not from Him, for He at once causes the man to add, "but deliver us from evil." And thereby He completes the picture, for He has thus caused both the state which is to be delivered and the deliverance itself to be described.
     Purity is only in the proceeding Divine, and impurity is in the receiving vessel-in the natural mind, the impurity of filth, and in the spiritual mind the impurity of imperfection. Descending into the mind, the Lord, in infinite mercy, suffers His purity to be clothed and surrounded with impurity in order that His presence may initiate the formation of an image of purity. This process is what is reflected in the language of the written Word. There is gradual removal of what is contrary, so that man may first learn that "all things are from the Lord"; then that "the Lord permits"; afterwards that "the Lord provides and disposes"; and at last that "nothing but good is from the Lord." This last lesson is the actual reception of good from the Lord; and in that good the creation week, and the creative petitions, are finished. For the Divine good itself, present within man's newborn love, his charity, is the only deliverance from evil. Evil, which was at last dug out of its secret hiding place, cannot stand in its presence.

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HIGH USE OF THE CHURCH SPECIFIC 1958

HIGH USE OF THE CHURCH SPECIFIC       Rev. GEOFFREY S. CHILDS       1958

     There has been a difference of opinion in the New Church as to how acceptance of the Writings will increase. Outside the General Church there are those who feel that the Writings will gain wider and wider approval through a subtle permeation of men's minds. This will happen, they believe, as a result of the Last judgment; for since that event there has been a new and powerful influx from heaven which brings not only heavenly affections but also an actual knowledge of new truth. Through this informing influx, it is felt, an evolution of ideas will take place throughout the world. Quietly the New Church will take the place of the old, and of Gentilism; the Writings will be universally accepted, and the new age will have dawned. Those who take this position hold that the change will occur, not primarily through direct reading of or teaching from the Writings, but through the influx of knowledges into men's minds, an influx direct from heaven; and they feel no need to emphasize the Writings, or to quote and teach directly from the works in which the Lord has made His second coming.
     But what do the Writings themselves teach about the spread of the new doctrines? Certain passages, on a first reading, seem to agree with the theory of permeation. We read: "By means of the Word in the church, light is given to the rest I of mankind] from the Lord through heaven. . . . [Those] who have the Word fare] in greatest light, because light in the heavens is the Divine truth proceeding from the Lord as a sun. The light thence, as from its center, propagates itself to all the borders, and enlightens. Hence the Gentiles and peoples outside of the church are enlightened also by means of the Word, for all the light of truth with man is from the Lord through heaven" (Verbo 40).
     It would indeed seem that truth will spread from the New Church to the rest of mankind through influx from the Lord through heaven. But we must note carefully bow this influx is defined. What is it that inflows? In the Divine terminology of the Writings it is said that "life" and "light" are what inflow. Life is love, and it is true that loves inflow through the angels into all mankind, and that such angelic affections are received according to the quality of good or evil in each human heart. The other heavenly quality that inflows is light, and it is upon the meaning of this word that the issue rests. Does influx of light mean the inflowing of actual knowledges of truth?

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Will such knowledges from the Writings flow into gentile minds? Or is something else meant?
     The Writings teach that all truth comes to man from without, through the reading or hearing of the Word (TCR 8). There is no such thing as influx of knowledges from heaven; all knowledge comes from without, through the senses (AC 1901: 2). Man is not born into the knowledge of any love, and unless he learns from others to know, to understand, and to become wise, he remains corporeal (CL 133). He has no connate ideas (TCR 335: 7); but has the ability to perceive that God is one.
     Clearly, then, the New Church will not spread by a mystic permeation of knowledges from heaven. Spiritual light will indeed flow from heaven into the minds of good men outside the church. But this light will not teach. There is only one way in which knowledge of the truths taught in the Writings will spread, and that is through direct contact with the Writings themselves-through reading them, or hearing them expounded. The light that inflows is, in effect, the ability to perceive the truth when it is presented; and perception is not knowledge, but the light in which knowledges are seen as truths.
     It is in this sense that we are to understand this teaching of De Verbo: "By means of the Word, those also have light who are outside of the church and have not the Word." The church which has the Word is called the church specific; those who are in good, but lack truth, make up the church universal. The church specific at this time is the New Church, which alone has the Word in the true sense. Thus the teaching is that by means of the Word in the New Church, those also have light who are outside of that church and do not have the Word. And we are told that there cannot be any conjunction with heaven unless somewhere on earth there is a church where the Word is, and by it the Lord is known. Though that church consists of comparatively few, still by means of it the Lord is present everywhere in the world, and by means of it heaven is conjoined to the human race.
     Here is one of the most astonishing teachings of the Writings. Without the New Church, there would be no conjunction between heaven and earth, and all life upon earth would be destroyed. The New Church is in this position of responsibility only because it has the true Word. It is the Writings, loved and lived, that conjoin heaven and earth. Such a vital teaching invites reflection. It calls our attention to the high use of the specific church-a use that extends to all mankind. If those in the church read the Writings with love and humility, they may be media for transmitting spiritual light; and though evangelization, to be seen as truth in that light, the doctrine itself may be spread.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The October readings in the Old Testament take us from the closing chapters of Jeremiah into the apocalyptical visions of Ezekiel, last of the major prophets, and include Lamentations. In the letter, the Lamentations of Jeremiah is a series of five dirges over the capture of Jerusalem and the destruction of the temple; bewailing with tender pathos, and without trace of exultation, the event itself and the miseries of slavery and famine which it entailed. In the internal sense, however, the subject is the vastation of all the good and truth with the Jewish nation on account of the application of the letter of the Word to favor its own loves (AE 357: 24); and as such it stands as a somber warning. Ezekiel, whose name means "God strengthens me," was, like Jeremiah, of priestly descent. He was one of the captives carried away with Jehoiachin after Nebuchadnezzar's second attack on Jerusalem, ten years before the destruction of the city, and he prophesied in Babylonia both before and after that event. He appears to have been of a different nature and disposition from Jeremiah, and his life was cast in another mold. Apparently he was held in great respect as a wise and learned man, and his counsel was sought by the elders of his colony on the banks of the Chebar. As his book is printed between the writings of Jeremiah and Daniel in the English Bible, so, in actual fact, he is a connecting link between these two prophets.
     We are told in the Writings that Ezekiel and John both represented the doctrine of truth and the Word, and that therefore exploration of the state of the church was entrusted to them (AE 619: 3). The early prophecies of Ezekiel, uttered before the destruction of Jerusalem, had as their immediate purpose to disabuse the people of false hopes of succour, and exhort them to sincere repentance in the face of certain judgment. As in the case of Jeremiah, the dictated actions of the prophet were living parables, representing the state of the church as to the Word and therefore the status of the Word in the church at that time.
     Our readings in the Apocalypse Revealed (nos. 820-875) expound the visions of the great supper, the throne of judgment, and the holy city, New Jerusalem. These depict the final judgment on the Reformed, the removal of the draconists, the deliverance of those detained in the lower earth, the condemnation of the dragon, the universal judgment upon all the rest, and the state of heaven and the church after the judgment.

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CONTINUING NEED 1958

CONTINUING NEED       Editor       1958


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.
Business Manager          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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 Rich's Index to Arcana Coelestia, published in 1860, this statement occurs: "They who are in conjugial love cohabit in the inmost principles of life, the image and likeness of the one rarely being in the mind of the other (AC 2732)." The statement would be quite misleading unless it were realized that "rarely" is not used here in the familiar sense of seldom, but in its older and less usual meaning-beautifully, finely, excellently. As a matter of fact, the word has no equivalent in the Latin which, translated directly, reads: "that the image and likeness of the one is in the mind of the other." But its occurrence may remind us that while the Writings were written in a dead language, most New Church men read them in translation into living tongues which are continually undergoing changes. The need for new translations will thus remain with us. Language should communicate thought, and obsolescence, if it does not stop or divert the channel, at least distracts the mind.
PERSISTING FALLACY 1958

PERSISTING FALLACY       Editor       1958

     The importance of a knowledge and understanding of discrete degrees is frequently emphasized in the Writings. Among other things, it is n pointed out that without a clear idea of degrees man has no other conception of what is interior than as of what is purer. He cannot see how interior and exterior things are distinct from one another, and therefore cannot understand the true relation between the spirit and the body.

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     These teachings were recalled by a reference to a recent book, Christ's Theory and Resurrection Power, by Harry E. Ward, in which the author maintains that Paul's comparison with the grain of wheat proves that the resurrection body of man will "come from the isotopes in the mortal body," and that it will be composed of flesh and bones, but without blood.
     Paul had, quite understandably, no knowledge of discrete degrees; and although he did not teach the resurrection of the earthly body, as a careful reading of I Corinthians 15 will show, he evidently believed in the transmutation of the animal body into a spiritual body. In the Divine Providence, men were permitted to believe in the resurrection of the earthly body when they became so materialistic that in no other way could faith in the life after death be sustained in Christendom. It may be that the author's "solution" will help some who can no longer believe that the atoms of this earthly body will be reorganized and again made to live. In the Writings the answer is clear. Of an entirely different essence, the spiritual body is discretely distinct from the natural, and nothing within the latter enters the spiritual world when man arises.
TO FORGIVE AND FORGET 1958

TO FORGIVE AND FORGET       Editor       1958

     It is part of the deep wisdom of regeneration to forgive and forget. The reflective mind readily sees that these two are inseparable. Nothing that is past is really forgotten unless it has been forgiven; although it may be thrust out of mind, the fires of passion it aroused are merely banked, not extinguished. And true forgiveness requires that the past be forgotten. The neighbor who has sinned and repented is not really forgiven if he is continually reminded of his former transgressions! True forgiveness after genuine repentance involves that we regard the one forgiven, not as the man he was, but as the man he now is.
     What is not always realized, however, is that the past cannot be truly forgotten until all the realities of the situation have been faced fully. This is basic to the entire doctrine of forgiveness taught in the Writings. The Lord does not pretend that man's sins do not matter, or even minimize them; to do so would be to negate His love for man. Before he can be forgiven, and his past forgotten, man must by searching self-examination face the realities of his situation; and by repentance remove from his heart, one by one, the causes of offense.
     The same is true in human situations, with one notable difference. In his relation with the Lord there is obviously nothing for man to forgive and forget; in human situations there is usually something to be forgiven and forgotten on both sides.

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But the principle making these two inseparable, and the conditions for achieving them, remain the same. The end of forgiveness is conjunction, which requires communication; and communication can be reestablished only when both parties are willing to face fully the realities of the situation and remove the causes of disjunction, that there may be both forgiveness and forgetting of the past.
CROSSROADS OF FAITH: 6. SUFFERING 1958

CROSSROADS OF FAITH: 6. SUFFERING       Editor       1958

     Intellectually suffering does not represent a crisis of faith for the New Church man and woman. The Writings dispose of the punitive theory, which still causes some Christians to wonder why those of seemingly blameless life should be afflicted; and they deny that any suffering is the will of the Lord. Suffering does not come from the Lord. What He sends is something that comes with it-the opportunity, in the midst of suffering, to affirm belief in the Divine Providence as it is revealed in the Writings, and the inclination and power to do so, if man will avail himself of them.
     The question posed by suffering, then, is not, Why did the Lord lay this burden on me? It is not even, Why did the Lord allow this to happen to me? Rather is it: What end of good that could not be attained in any other way does the Lord will for me in permitting this suffering, and how should I act so as to cooperate with Him in achieving that end? When this is realized, the way is clear for rational decision and positive action, even if the state of the will may not make the latter easy. Emphasis is shifted from the suffering to what is of the Lord's will.
     There is constant need for such a realization. The New Church man may never conclude that suffering is of the Lord's will. It exists because evil has entered into creation to oppose His creative and regenerative purposes. Because all men and women are first in the sphere of evil, all must suffer-some more, some less; some manifestly, others in secret ways scarcely dreamed of by their associates.
      But if they can learn to separate the suffering from the Lord's will in their minds; if they can strive to see what is of the Lord's will in permitting their suffering-the lesson He would have them learn, the thing He would have them do; then the Lord will be able to set their feet on the right road when they reach the crossroads to which suffering will eventually bring them as they journey through life.

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LOCAL SCHOOLS DIRECTORY 1958

LOCAL SCHOOLS DIRECTORY              1958

     1958-1959

     Elementary Schools report the following teaching staffs for 1958-1959:

BRYN ATHYN.     Rev. David R. Simons               Principal
     Miss Mary Louise Williamson               Kindergarten
     Miss Laura Gladish                    Kindergarten
     Miss Jennie Gaskill                    Grade 1
     Mrs. Barbara, Barnitz Acton               Grade 1
     Miss Nancy Stroh                         Grade 2
     Miss Fay Synnestvedt                    Grade 2
     Miss Erna Sellner                         Grade 3
     Mrs. Nancy Horigan Woodard               (Assistant) Grade 3
     Miss Phyllis Cooper                    Grade 4
     Mrs. Lucy Boggess Waelchli               Grade 5
     Miss Louise Doering                    Grade 5
     Miss Anna Hamm                         Grade 6
     Mr. Carl Gunther                         Grade 7
     Mrs. Elizabeth Doering Echols               Grade 8

COLCHESTER.     Rev. Alan Gill                    Principal
     Miss Hilda Waters                         Grade 1-5

DURBAN. REV. A. Wynne Acton                    Principal
     Miss Sylvia Pemberton                    Grade 1-4

GLENVIEW. Rev. Elmo C. Acton                    Headmaster
     Miss Grace Hotson                         Kindergarten Grade 1
     Miss Gwenda Acton                         Grade 2, 3
     Miss Barbara Doering                    Grade 4, 5
     Miss Mary Best                         Grade 6, 7
     Miss Gladys Blackman                    Grade 8, 9
     Miss Helen Maynard                    Librarian

KITCHENER. Rev. Geoffrey S. Childs               Principal
     Miss Rita Kuhl                         Grade 1-4
     Miss Judith Kuhl                         Grade 5-7

PITTSBURGH. Rev. Louis B. King               Principal
     Mrs. Elsa Asplundh Acton               Kindergarten
     Miss Venita Roschman                    Grade 1, 2
     Mrs. Angela Bergstrom Schoenberger          Grade 3, 4
     Miss Helene Howard                    Grade 5, 6
     Miss Gertrude Hasen                    Grade 7-9

TORONTO. Rev. Martin Pryke                    Principal
     Miss Sylvia Parker                    Grade 1-4
     Miss Joan Kuhl                         Grade 5-8

Special and part-time teachers, whether voluntary or otherwise, are not included here. The teaching staff of the Academy of the New Church is listed in the 1958-1959 Catalogue, pp. 4, 5.

481


Church News 1958

Church News       Various       1958

     NORTHWESTERN UNITED STATES

     A year has passed since our last report was submitted in August 1957, shortly after our District Assembly in Oakville, Wash. Our pastor, the Rev. Roy Franson of Dawson Creek, B. C., has made four visits to our district in the past year. On each of these occasions we have had a doctrinal class, services, and the Holy Supper.
     The Oregon services and classes were held in Salem in the home of Mr. and Mrs. William White, in Eugene with Miss Viola Iler, and in Roseburg at the home of Dr. and Mrs. John Doering, Future services and classes will be held in Portland and Vancouver. The Oregon group has had attendances of 15 to 20 New Church people at each meeting.
     Mrs. Helen Boggess of Bryn Athyn attended services at Salem while visiting with her daughter and son-in-law, Dr. and Mrs. John Doering, at Roseburg. The Oregon group suffered a great loss when the Henry Mellman family moved from Portland to Glenview, Illinois. However, we were very happy to welcome the John Doering family to our district.
     In eastern Washington services and classes have been held in the homes of Mr. and Mrs. Clifford N. Harthill, Pine City; Mr. and Mrs. William E. Hansen, Spokane; and Miss Antonia Pribilsky, Walla Walla. The services at Pine City, which included the administration of the Holy Supper, were arranged as a joint meeting with the Spokane and Walla Walla groups. Our attendance at that meeting was 14 adults.
     Mr. Franson made one visit to the home of Mrs. Alfred Zollman (Olena Fine) in Joseph, Oregon. On that occasion he class for had time only to conduct a the Zollman children. Mrs. Zollman and Mrs. Wayne Weems (Carol Odhner) from Enterprise, Oregon, attend services and classes with the Walla Walla group.
     Services and classes in western Washington were held in Seattle, Port Angeles, and the Sterling Smith home at Oakville.
     ANTONIA PRIBILSKY

     COLCHESTER, ENGLAND

     Since our last report there have been nine months of many and various activities, mostly those that are "the usual" and yet never "just the same again." These included regular classes for young and old and celebrations of Christmas, Swedenborg's birthday, Easter and New Church Day. There were also school entertainments and meetings of the Sons and Theta Alpha.
The last mentioned held its 21st meeting recently, and the ladies were pleasantly surprised when three pastors turned up in time for the birthday cake and the wine. Toasts to "The Church," "Theta Alpha" and "The Visitors," proposed by three of the ladies, were responded to by the Rev. Messrs. Alan Gill, Martin Pryke and Frank Rose.
     We were delighted to meet Bishop Pendleton on his way back from South Africa. He gave us an interesting talk on the political problems there as well as those of the church. We had other opportunities to meet him informally in two of the homes during the week before the British Assembly. That occasion has just skipped into the past; it was an enjoyable and inspiring time which will be reported elsewhere.
     There has been some coming and going between this country and other church centers. Visits add so much to the life of our societies. We were delighted to welcome those coming this way, and we enjoy hearing news of those who have left here for longer or shorter periods.

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     On a lower plane, the Colchester Society is having new chancel furniture made. This, and other work done to its property, will add to its amenities.
     MURIEL GILL

     PITTSBURGH, PA.

     During the summer our services go right on with a large attendance of adults and children. Any visitor, and we have lots of them, can quickly sense that we are a growing society that loves its church. During July, Candidate Douglas Taylor, from Australia, was here, sharing the pulpit with our pastor. His wife and family were here, too, and it was a pleasure to get to know them. We have had excellent preaching and teaching this year from our pastor, the Rev. Louis King, and his assistant, the Rev. David Holm. Among the highlights of the classes given by our pastor was the one on "The Reality of the Spiritual World," which, in truth, made the spiritual world very real to us. The classes by Mr. Holm on the Last judgment were also most interesting.
     Last February we were most fortunate to have a heartwarming visit from our former pastor, the Right Rev. Willard D. Pendleton, who was accompanied by his wife and children. It was like old home week, for we had the regular Friday supper and class, at which time Bishop Pendleton gave an address on "The Divine Human." A reception followed at the home of Mr. and Mrs. Quentin F. Ebert. On Sunday, Bishop Pendleton preached in his clear and understandable style; he always ties in the truths of the Word with the facts of life. After church the Society again had opportunity to visit with him and his wife for we were invited to the pastor's apartment. Mutual affection was evidenced in the way the songs were sung and in Bishop Pendleton's happy speech in response. The Sons had another treat coming to them with a talk in the evening on "What is Truth?"
     Late in the spring we had another guest, Dean Stanley F. Ebert, who gave us a most informative talk on the Academy. He had a humorous way of telling about some of the plans, problems and solutions involved in running the schools. The Sons cooked the supper for a change, and as Mr. and Mrs. Ebert are former Pittsburgers it proved to be a most happy occasion. Mr. Leonard E. Gyllenhaal, treasurer of the Academy and of the General Church, was scheduled to speak that same evening. However, he was unable to come until a later date. This proved to be a fortunate thing, for he then had more time to tell the story of the finances of the Academy and the General Church. We were happy to have his wife also.
     One of the main uses carried on in Pittsburgh is the school, which next fall will be seventy years old. During the last school year there were 39 pupils, all told. We have a staff consisting of the pastor, four trained teachers, a kindergarten teacher and a music teacher. The last two donate their services. This all makes for a fine school, as was evidenced by the exceptional papers given by the four pupils who graduated from the eighth grade. All dealt with spiritual subjects, and all showed a real grasp and understanding of the topics chosen. The graduates were: John Abele, Cheryl Ebert, Terry Ebert and Paul Schoenberger.
     One of our teachers, Mr. Pelle Rosenquist, resigned at the end of the school year. He will be much missed. Mr. Rosenquist carried with distinction this year the children's Swedenborg's birthday banquet. The banquet for the adults came two weeks later. The Rev. David Holm was the speaker, and he showed how Swedenborg as a man had human problems besides his great mission as a revelator.
     The high spot in our social life was a camp at Laurel Mountain over the Decoration Day weekend. The "old scout," Gilbert Smith, and his wife Venita, never had a better camp. There was so much laughter, willingness to help, and good will. The pastor conducted worship in the recreation building and there was a marked sphere of worship.

483


Of course, some of the young mothers could not come, for we have been blessed with a number of babies of late. Our pastor and his wife were receiving congratulations on the tenth member of their family. New Church Day was again marked this year by a service, outdoor tableaux given by t e children, and a basket supper. The distinguishing feature of the tableaux is the wonderful sphere of reverence among the children who take part.
     Mr. King has made the committee on New Church records an official committee of the Society, with Mr. Philip Horigan as chairman. Last fall a recording of Christmas songs from the Liturgy and the old Hymnal was made and was sold for $1.00. At this nominal sum, and with a lot of bard work on the part of the singers, expenses were cleared. Good luck to this committee!
     The Pittsburgh Society has a flower and remembrance committee which was started about six years ago under the Rev. Bjorn Boyesen's leadership. A need was felt for sending flowers, with a special message, at the time of a death and to those seriously ill. Cards of congratulation are sent, too, at times of birth, and an effort is made by the committee to follow through with a friendly visit in cases of illness. Committee members work closely together under the leadership of the pastor. Funds are collected for the purpose. The use is an expression of affection. Mrs. E. B. Lee and Miss Doris Bellinger are in charge of the flower arrangements for the chancel. These are done in a most artistic manner and they add to the sphere of worship.
     Mrs. Bert Nemitz, as president of the Women's Guild, and Mrs. Robert H. Blair, president of Theta Alpha's local chapter, have been most successful leaders in their work for the past two years.
     We thank the Rev. Jan H. Weiss for preaching here last January. The Rev. David Holm was scheduled to conduct services in August, the pastor's vacation month. Mr. and Mrs. Price Coffin, Jr., who were married last year, joined the church this spring. Price was confirmed, and his wife Dianne baptized, at the same service. Welcome to our group! Mr. and Mrs. Paul Simonetti (Beryl Cranch) are another addition. Recently Miss Marilyn Gunther married Mr. Robert Hunsaker, and they are now living in Pittsburgh. All are needed and welcome!

     Obituary. In April, the Lord in His infinite love and wisdom called our gentle friend, Helena J. Schoenberger, to the spiritual world in her eightieth year. We knew that she was in delicate health, but it was a shock when we heard she had gone. Helena, or Tanta, as she was affectionately called, had all of her education in New Church schools. She started in the North Side (Allegheny) School, which was conducted by the Rev. John Whitehead with the Rev. Andrew Czerny as headmaster, when it began in 1888. At about the age of sixteen she attended the Cherry Street School in Philadelphia, and lived at Mrs. Farrington's boarding school. The Rev. W. H. Benade, while pastor in Pittsburgh, had instilled in her parents the need for New Church education. The affection for the school she held all her life, together with a strong devotion to the church. The Holy Supper service was the last she attended, and she told her sister afterwards that she was so deeply touched by the service that she did not want to leave. She died two weeks later. We all loved her dearly, and we are humbly grateful to the Lord that she walked this way while on earth.
     LUCILE S. BLAIR

     KITCHENER, ONTARIO

     For the celebration of Swedenborg's birthday, early in February, the Kitchener Society enjoyed a visit from the Rev. W. Cairns Henderson. The school children had a holiday on Friday, February 7th, and they celebrated the birthday with a party and luncheon. An hour of games preceded the noon meal. The five children in the sixth and eighth grades read papers, after which Mr. Henderson talked to the children about Swedenborg as a patriot.
     That evening the adult gathered at the church for a festive celebration which commenced with a delicious turkey dinner served to eighty two people.

484


After the meal an absorbing address was given by Mr. Henderson on "The Intermediate Years." This was a detailed account of Swedenborg's life between 1743 and 1747, during which years his spiritual eyes were gradually opened and he received concentrated instruction and preparation for his work in revealing the second coming of the Lord. The annual celebration of Swedenborg's birthday seems most useful when talks such as we enjoyed this year give the members of the church an insight into the life and work of the revelator. After the banquet there was an informal gathering at the home of Mrs. Edward Hill for the Society to meet its guest and former pastor. On Sunday morning Mr. Henderson preached a sermon on the subject of accepting the New Church.
     During the winter and spring our regular program of classes and services was maintained. During that period the Society witnessed the baptism of seven infants, two of whom were from out of town. Our pastor, the Rev. Geoffrey S. Childs, gave several interesting series of doctrinal classes on Friday evenings. The subjects covered were: "Spiritual Physics," "The Resurrection Process," and "The Philosophy of New Church Education." The Women's Guild heard tape-recorded classes at its monthly meetings, and on the natural plane the members busied themselves in acquiring new furnishings for the ladies' room and new stainless steel flatware for the kitchen. The Sons heard talks from their members; the Philosophy Club, Theta Alpha, and the high school religion class also met regularly; and in the spring the pastor inaugurated a young married people's reading class which replaced the introductory class of last year. On the social program, a family film night was held in January, and in April the Library Board sponsored a money raising party which included table games and a puppet show.
     On March 29th the Sons annual ladies night was held, with the men preparing and serving a delicious meal. Mr. Gilbert Niall was toastmaster, and he will probably always remember the occasion because he had become a father for the first time earlier in the day. The guest speaker was Professor Edward F. Allen, head of the Mathematics and Science Department in the Academy. His purpose was to introduce himself and some aspects of the Academy to the Society, and that was what he did. First he gave us an autobiographical sketch, and then some information on five subjects. He spoke of the faculty, and on what a teacher brings to a school; on his department in the Academy and its teachers; on the Bryn Athyn Moon Watch; on the two-year liberal arts program in the College of the Academy; and, by request, on the post-sputnik era and our attitude to the new frontiers of science. The talk was greatly enjoyed and, as in the past several years, the Society is indebted to the Academy and to the Sons for making possible this contact with the Academy.
     In place of doctrinal class on April 11th we had the privilege of hearing a talk from Mr. Daric Acton on the early history of the Academy and the General Church. Mr. Acton had made quite a study of the subject, and in presenting it to us he concentrated on the lives of the Rev. Richard de Charms, Bishop Benade, and Bishop W. F. Pendleton, all of whom fought for distinctive New Church education. With Mr. Acton we were happy to greet his wife and Mr. and Mrs. Gilbert Smith from Pittsburgh.
     A spring highlight for the women was the Theta Alpha banquet on May 10th, to which the Toronto chapter was invited. We were thrilled with the turnout of 28 members from Toronto. Their president assured us that it was a larger attendance than at any single meeting in the past two years. Over 70 ladies sat down at the beautifully decorated tables and enjoyed a delicious meal while visiting with old and new friends. A visiting chorus, the Burnhamthorpe Warblers, rendered two very entertaining songs; messages of greeting from Bryn Athyn were read; and a beautiful bouquet of pink roses from the Sons arrived-all of which added greatly to the festivities. Carita Roschman, as toastmaster, introduced the three speakers.

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Clare S. Hasen's paper, entitled "What Has Happened to Educational Enthusiasm?" contrasted modern schools with the Academy. Vera Craigie of Toronto asked "Where is Education Leading the World Today" and suggested that it is leading to self-destruction. The final paper, by Rita Kuhl, was on "The Imagination." After the tables were cleared and removed, Helga S. Childs gave a hilarious solo presentation of Pinafore.
     In June we were represented in Bryn Athyn by 21 members for the weekend of Commencement, annual Sons and Theta Alpha meetings, and New Church Day celebrations. Most of them returned home in time for school closing and the New Church Day festivities in Kitchener.
     The Carmel School closed with a service on the evening of June 18th. Diplomas were presented to the eighth grade graduates, Gloria Dickin, Peter Miehm, and Carol Schnarr. After the service the school presented a short play, "The Deacon's Masterpiece," which was greatly enjoyed by parents and friends. The children then celebrated New Church Day on Friday morning, June 20th, with a banquet preceded by a picture taking session on the front steps of the building. The tables were gaily decorated with streamers, place cards, candy, and individual red candles for the luncheon, at which the graduates gave papers.
     In the evening the assembly room was beautifully decorated with roses and mock orange blossoms for the adult celebration. The Rev. Henry Heinrichs was toastmaster, and after a tasty meal the program began with the traditional welcoming of the eighth grade graduates, who were presented with copies of Heaven and Hell. The three speakers of the evening were introduced as grandsons of the three speakers at the New Church Day banquet in 1922, the first one in Kitchener attended by the toastmaster. Murray Hill spoke first on "The Need for the New Church." Keith Niall followed with a paper on "Enlightenment," and Robert G. Schnarr talked on "Quality." All three papers were excellent and much could be learned from them.
     July 1st, Dominion Day, was celebrated with a picnic on the church grounds. Once again a large group from Toronto joined us for the day, which helped to make for a very successful picnic with an attendance of nearly 200. Denis Kuhl was in charge of the program, which provided entertainment for all ages. A watermelon eating contest and a four-legged race added variety to the contest this year. Volley ball, baseball and horseshoe pitching were the popular sports.
     Two lovely weddings took place in July. On the 5th, Mrs. Shirley Dickin and Mr. Ronald Lawson were married by the Rev. Geoffrey Childs, the service being followed by a reception at the home of Mr, and Mrs. Horace Day. The following Saturday the marriage of Miss Gail Down and Mr. Charles van Zyverden was solemnized by the pastor. A reception was held at the church and many visitors added to the celebration, at the close of which goodbyes were said as Gail and Charles set out for Texas where they will live.
     VIVIAN KUHL

     THE CHURCH AT LARGE

     General Convention. The 135th annual session of the General Convention was held in Philadelphia, June 19-22, emphasis being on the theme "Building the Life of the Church." The following highlights are from the NEW-CHURCH MESSENGER, which does not state the number of ministers and lay delegates in attendance.
     During the meetings of related and constituent bodies, which began on June 16, the Council of Ministers, convening at the church of the Wilmington (Delaware) Society, heard an address by the Rev. Calvin E. Turley on "Stewardship of Time, Talent and Treasure." An address by the Rev. William F. Wunsch, "Thinking Out the Lord's Glorification," was given at the public meeting of the Council.
     The National Alliance of New-Church Women had a meeting in Philadelphia, with talks by Mr. and Mrs. Thomas H. Spiers on "Personal Impressions of Christian Activities Overseas." At the same time, the ministers and laymen heard an address by Dr. Alfred Uhler, a consulting psychologist of New York.

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Other groups which met in Philadelphia were: the American New-Church League, the Swedenborg Philosophical Center, the American New-Church Sunday School Association and the Laymen's Fellowship.
     Convention proper opened on Thursday evening with a brief service of worship and an address by the president, the Rev. David P. Johnson, entitled "Conquering and to Conquer." The present officers of Convention were all re-elected, and the Rev. Bjorn Johannson was re-elected as editor of the NEW CHURCH MESSENGER. Reference was made to new buildings erected in recent years and to the relocation of several societies. As much time as possible was given to the "Interest Groups," which discussed society consideration of aims and goals, organization of the church, publications, education and youth, and the ministry. The report of the Committee on Social Action stressed the problem of alcoholism and considered the problem of integration. It is considered that perhaps the most important action taken was the adoption of Article xix, providing for the establishment of a Board of Education. The Board, which is empowered to employ personnel and make necessary expenditures, will set up a department of religious education to coordinate and promote the educational work of Convention, with the exception of the Theological School.
     At the meeting held under the auspices of the Board of Home and Foreign Missions the Rev. Erich L. G. Reissner of Berlin, Germany, gave an address on "Our Work Among the Protestant Churches of Berlin." The Convention banquet was held on Saturday, June 21st. The address of the evening was given by Dr. Richard Wallen, formerly of Creel man Associates, who discussed what it was hoped could be accomplished by the methods now being employed in helping the Convention become aware of its aims and goals and the methods it uses in attaining them.
     The Communion Service was held on Sunday morning. The regular service was conducted by the Rev. Richard H. Tafel, and the Rev. John C. King preached on "Rebuilding Materials." Mr. En Bo Chung of Korea was ordained at this service, and the Rev. Bjorn Johannson was invested as General Pastor of the Ohio Association.

     General Conference. The 151st Annual Conference (June 23-27) met on the premises of the Snodland Society in Kent, which had celebrated its 94th anniversary the weekend before and was entertaining Conference for the first time. The following summary is taken from the NEW-CHURCH HERALD and will be continued as subsequent issues of that journal are received.
     The retiring president, the Rev. Dennis Duckworth of North Finchley, London, opened the session on Monday evening with a religious service. Thirty-two ministers, seven trustees, and forty-two representatives signed the roll of what turned out to be the smallest Conference since 1915 and one of the smallest on record. Personal messages and addresses of greeting from other New Church bodies were read; sessional committees were nominated and addresses and applications were referred to them; memorial resolutions were adopted; and the day's business concluded with the address of the president, the Rev. Dennis Duckworth, who spoke of the "optimism of faith" and stated his impression, after a year's visitation, that the Conference is well organized and in good heart.

     Australia. At the triennial Conference of "The New Church in Australia," held in Perth, the Rev. H. W. Hickman, pastor of the Perth Society, was elected president. Mr. C. C. Coleman, Melbourne, became vice president; Mr. G. W. French, Sydney, was reelected treasurer; and Mr. Stanley Royce, Perth was elected secretary.

     New Zealand. The Auckland Society of the New Church, of which the Rev. Richard H. Teed is pastor, has applied for admission into connection with the General Conference.

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CHARTER DAY 1958

              1958




     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 17 and 18, 1958. The program:
Friday, 11 a.m.-Cathedral Service, with an address by the Right Rev. Willard D. Pendleton.
Friday Afternoon-Football Game.
Friday Evening-Dance.
Saturday, 7 p.m.-Banquet. Toastmaster: Mr. Kenneth Rose.
     Arrangements will be made for the entertainment of guests if they will write to Mrs. Winfred A. Smith, Bryn Athyn, Pa.
VISITORS TO BRYN ATHYN 1958

VISITORS TO BRYN ATHYN              1958

     A committee exists to secure accommodations for those members of the church who wish to visit Bryn Athyn. Those wishing accommodations are asked to communicate with Mrs. Winfred A. Smith, Bryn Athyn, Penna. In addition to the hospitality offered in Bryn Athyn homes, there are several new motels nearby to accommodate those preferring such an arrangement.

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VISIBLE GOD 1958

VISIBLE GOD       Rev. WILLARD D. PENDLETON       1958


NEW CHURCH LIFE

VOL. LXXVIII                NOVEMBER, 1958               No. 11
     (Episcopal address delivered at the 6th South African Assembly, Durban, Natal; the 2nd Scandinavian Assembly, Stockholm, Sweden; and the 43rd British Assembly, London, England, 1958.)

     THE WORD

     The faith of the New Church rests upon the idea of God which is presented in the Writings. In this it differs from all other religions. The reason for this is that the idea of God is central to faith, and every doctrine of every church is but a reflection of the God whom it worships. Nowhere is this more vividly illustrated than in Scripture itself. In revealing Himself to Moses, Jehovah said: "I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; and showing mercy unto a thousand generations of them that love Me and keep My commandments" (Exodus 20: 5, 6). In the Israelitish Church, therefore, strict adherence to the law was the test of faith, and any deviation from the letter was subject to extreme punishment. He who lifted his hand to labor on the sabbath day was to be put to death, and he who profaned the sacrifice was to be cut off from among his people (Exodus 31: 14; Leviticus 19: 8); and if this were not accounted sufficient expiation, the sin of the father was to be visited upon the son: "For I the Lord thy God am a jealous God."
     We can understand, therefore, why it was that when the Lord cured the man born blind His disciples asked Him, "Who did sin, this man, or his parents?" (John 9: 2) We can understand also why it was that the established church rejected Him. For he spoke to them as one having authority, and the words which He spake seemed to contradict the law of Moses. Did He not say: "Ye have heard that it hath been said, thou shalt love thy neighbor, and hate thine enemy.

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But I say unto you, love your enemies, bless them that curse you, and do good to them that hate you . . . that ye may be the children of your Father which is in heaven" (Matthew 5: 43, 44). It was this, and similar teachings, that prompted Peter to inquire: "How oft shall my brother sin against me, and I forgive him? Till seven times?" To this the Lord answered: "I say not unto thee, until seven times: but until seventy times seven" (Matthew 18: 21, 22).
     Implicit in these teachings was a new concept of God. In direct contrast to the Israelitish idea of an unrelenting Deity who seemed to have no patience with the frailty of the man whom He had created, we find the Christian ideal of the merciful Savior. It was this, among other apparent contradictions, that led many to deny the Scriptures. They say, How can this be true? Can truth be contradictory? In answer to this, Christian theology has endeavored to reconcile the differences between the two Testaments by the introduction of three persons into the Godhead. It assigns the role of Jehovah to the Father, whose displeasure with man was appeased by the Son, that is, by Jesus Christ, whose suffering upon the cross atoned for the sins of the human race. But we do not solve one contradiction by creating another. This doctrine has caused widespread confusion and unbelief, culminating at this day in the rejection of the Scriptures as an authoritative statement of truth.
     It is not that men have rejected the proposition that there is a God, but they have lost faith in the credibility of the Word. Many claim faith in God as a cause, that is, as an abstract deity who serves as a postulate of human reason; but in substituting reason for the Word men have rendered the Word of no effect, for the truth is that apart from the Word man can have no determinate idea of God. The reason for this is that, in Himself, God is invisible, and unless He takes form as the Word He cannot be seen. Try, if you will, to express so much as one idea without the use of words. It is true that we may perceive the state of another by observing his countenance; but the perception of affections is one thing, and the communication of an idea is another. If we would know what is in the mind of a person, if we would enter with understanding into his thoughts, then we must know his thoughts, and thoughts cannot be expressed unless they take form in words.
     Words, therefore, are the medium of exchange between minds, and without them ideas could not be conveyed from one mind to another. Think of the implications of this. Are not our civilization and all the knowledge we possess dependent upon communication by means of words, or upon symbols that may be substituted for words? In this, the knowledge of God does not differ from the sciences. It, too, must take form in words.

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     How else can God communicate with man? Hence the teaching of the Writings that the Word is the medium of conjunction between God and man (CL 128); that the Lord enters into man through the Word (DP 131); and that without the Word no one could have any knowledge of God, or of the life after death, and still less of the Lord (SS 114).

     THE SPIRITUAL SENSE

     Now, it is the teaching of all Divine revelation from the beginning that God is Divine Man. In this the Writings do not differ from the New Testament, nor the New Testament from the Old Testament. It is, then, in this doctrine, when rightly understood, that the unity of the Word may be seen. But as this doctrine cannot be rightly understood apart from the spiritual sense of the Word, the Writings were given; and this, they say, "in the hope that ignorance may thus be enlightened and unbelief dissipated" (HH 1). It is, then, to the idea of God as Divine Man that the Writings address themselves, and in this they are one with former revelations; but there is a difference, and it is this difference that must be seen and understood if we are to perceive the unity of the Word.
     In ancient times the idea of God was presented to man by means of representative types and images. Thus it was that the churches which preceded the advent are said to have been representative churches, for in them the idea of God as Divine Man was re-presented by means of the persons of angels and men. It was, therefore, from these representatives, who spoke and acted for God, that the idea of God took on the human form. In the angel of Jehovah, in the person of the prophet or king, the idea of God as a Divine man was reflected; and in this, even as in the faith of childhood, the essential truth appears. But as man fell into evil, this idea of God was perverted into many strange forms; and as man, from being internal became external, these images became objects of worship and the truth was obscured. Yet, although men fell into idolatry, the primitive idea of God was preserved in the written Word, and it is in the Old Testament that man's first idea of God is to be found at this day. Do we not read in that portion of the Old Testament which was directly derived from the most ancient Word that "God created man in His own image"? And is not this basic idea of God progressively infilled throughout the Old Testament by means of those persons who represented Him? Yet, when the time came that man could no longer be held in the idea of God as Divine Man by means of a representative human, God Himself came into the world, and this by means of the human derived from the mother.

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     It was, then, in the human derived from the mother that the Lord was seen by His disciples; and it is in this human that He is worshiped by believing Christians at this day; but even as the faith of early childhood, this succeeding faith cannot be sustained beyond the state to which it is addressed. As the rational mind develops, the appearances upon which this faith rests are questioned. Does not the state of the Christian world at this day reflect men's doubts concerning the Divinity of Christ, the virgin birth, the reality of the life after death, and the resurrection? In imputing Christ's righteousness to those who believed, did not the Reformers attempt to hold men to a faith that had already begun to fail? Yet it is not as if these things had not been seen from the beginning. Did not the Lord say of Peter, who represented the faith of that church, that he would deny Him, and that when Peter was old he would be carried whither he would not go? (John 21: 18). Yet, despite the appearance in which it is written, the essential truth is implicit in the New Testament, namely, that God is Divine Man. Were this not so, why would the Lord have said to His disciples: "He that hath seen Me hath seen the Father" (John 14: 9); and "no man cometh unto the Father, but by Me"? (John 14: 6)
     In the spiritual history of the human race, therefore, the New Testament, even as the Old Testament, served its purpose. Moreover, with every man born into the world it continues to serve as the means whereby the mind is prepared to receive the Divine doctrine. Like John the Baptist, by whom it is represented, the New Testament prepares the way for the Lord; but as John said: "He must increase, but I must decrease" (John 3: 30). If man is to know the truth, that is, if he is to see God as truth, he must enter with understanding into an interior perception of the Lord's Divine Humanity. This is not possible apart from the spiritual sense, for it is as the spiritual sense of the Word that the Divine Human is revealed. It was, therefore, of the Writings that the Lord spake when He said: "The time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father" (John 16: 2S); also, when He said: "When He, the Spirit of truth is come, He will guide you into all truth" (John 16: 13). By the Spirit of truth is meant spiritual truth, which is the internal or spiritual sense of the Word. And we would here note the statement of the Writings that it is "this sense [that] gives life to the letter; it can therefore bear witness to the Divinity and the holiness of the Word, and convince even the natural man, if he is willing to be convinced" (SS 4).
     Thus it is that when seen from the spiritual sense of the Word the Scriptures take on an entirely new meaning. It is this that is meant in the book of Revelation, where it is said, "Behold, I make all things new" (21: 5); for when seen from the spiritual sense, not only do the discrepancies of the letter disappear, but the sensual and natural appearances in which the Scriptures are written are dissipated.

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By means of the Writings, therefore, man enters into a new concept of God. Here He is seen, not as He is seen in first states of instruction, that is, as a God who is representatively revealed through the persons of angels and men; neither is He seen as He appeared to His disciples, that is, as Divine Man in a human derived from the mother; but as He is seen by the angels of heaven, that is, as Divine Man in His own Divine Human. He it is who is now revealed in the spiritual sense of the Word. Hence it is stated in the Writings that "the second coming of the Lord is not in person but in the Word, which is from Him, and is Himself" (TCR 776).

     THE HUMAN

     But what do we mean by the Divine Human, and wherein does the idea of God that is revealed in the Writings differ from that of the former Christian Church? This difference is best illustrated by the distinction which the Writings make between figure and form. By figure the Writings have reference to the physical body, that is, to man as he appears to the sight of the eye; and by form they have reference to the mind or the spirit, or what is the same, to man as he appears to the sight of the understanding. If, then, we think of God as Divine Man in human figure, we think naturally concerning Him; but if we think of God as Divine Man in human form, we think spiritually concerning Him. For to think of God from form is to think from the truth. That this is so is evident from the fact that truth is the form of good; and it is only as truth, that is, as the Word, that good, or God, can be seen in the understanding. To this end, therefore, was He born, and for this cause came He into the world (John 18: 37).
     What, then, was it that the Lord put on by birth into the world? That He put on a body of flesh and blood from the mother we know, for this is a matter of historical record. Did not men see Him with their eyes and place their hands upon Him? But the body is not the man; it is but a physical habitation that grants temporary existence in the world of nature. The man is the mind. By birth into the world, therefore, did He not put on the mind of man, and this by the ordinary way, that is, by way of instruction? So we read in the Writings: "Since it was God who descended, and since He is order itself, it was necessary, if He was to become man actually, that He should be conceived, carried in the womb, born, educated, acquire knowledges gradually, and thereby be introduced into all intelligence and wisdom" (TCR 89). Yet men say, How can this be? Can God be instructed?

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But it was not as God that He was instructed, but as man; for in this, and in no other way, can the human be assumed. And in this connection note the further teaching of the Writings that "man without instruction is not a man ... but [only] a form capable of receiving into itself that which makes man; and so he is not born man, but becomes man" (TCR 692; CL 152a).
     As any other man, therefore, the Lord was born into the world; and as any other man He derived from the mother that human affection of truth in which man's essential humanity consists. By means of this affection, that is, by means of the delight which man finds in learning, the Lord acquired those knowledges of which the human mind is formed. To understand this we must bear in mind that knowledges are not what men believe them to be. They are not abstractions but living forms, in which, as in mirrors, truths may be seen (AC 5201). Hence we read: "No one . . . can be conjoined with the Lord except by means of knowledges, for by means of knowledges man becomes man" (AC 1616). But it is also said that "the knowledges must be from the Word" (AC 1461). The reason given for this is that "knowledges from the Word are such that they are open from the Lord Himself; for the Word itself is from the Lord through heaven, and the Lord's life is in all things of the Word . . . although it does not so appear in external form" (AC 1461). In other words, it was by means of knowledges from the Word that the Lord opened the way for the descent of the Divine soul into the plane of the human; and as the Divine descended, the human affection of truth which the Lord had derived from the mother was expelled. Thus it is that in treating of the maternal heredity the Writings state that "it was ... the human affection of interior truth that the Divine affection expelled" (AC 4593). This is what is meant by the Lord's words to Mary: "Woman, what have I to do with thee? " (John 2: 4).
     The Christian Church has never understood the Lord's rejection of Mary, yet a profound truth is here involved: for as the Lord put off the human from the mother, the Divine Human was put on. In other words, as the Lord put off those finite appearances of truth by which the human mind is bound, He put on the Divine truth which was inherent in His soul from birth; for whereas man is but a vessel receptive of life, the Lord's soul was life itself (AC 4641). And as He was life itself, so also was He good itself and truth itself. This cannot be said of any other man. Thus it was that although He put on the human by way of instruction, the Writings plainly state that He differed from all men in that "the Lord possessed all truth previous to His instruction" (AC 1469). On first thought this seems like a contradiction, yet it is not; for inherent in the soul of every man from birth is all the wisdom to which the human mind may ever attain, but as the Lord's soul was Divine, in Him was all truth (AC 1469).

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This is what is meant where it is said in John: "In Him was life, and the life was the light of men" (John 1: 4). Truth, therefore, is not to be identified with knowledge. This is the error of our age, for whereas all truth is Divine, knowledges are but forms, those forms in which truth is made visible to the sight of man's understanding.
     Now, while it is true that the Lord possessed all truth previous to His instruction, it was only as He was instructed in knowledges from the Word that the Divine was revealed to the human. Hence the teaching that it was by means of knowledges that the Lord glorified the Human; for without knowledges as means, the Divine would have had no approach to the human. That the knowledges of truth are the sole means of communications between the Divine and the human is evident from the teaching that "in no way can anyone be conjoined with the Lord except by means of knowledges" (AC 1461), the reason being that the knowledge of a thing must precede the perception of it (AC 5649; 1802). We cannot perceive the truths that are in the Word until we know the Word. And as the Lord was born as are other men, and as He was instructed as they are (AC 1616), it was only as He acquired knowledges from the Word that He came into the perception of those truths which He is said to have "previously possessed." In other words, it was only as the human mind, which He put on by birth, was formed and ordered, that the infinite wisdom of the soul from the Father descended into the plane of the human.
     It was this influx of the soul into the human mind that was perceived by the Lord as a revelation from the Divine, and it is so referred to in the Writings. Thus we read: "As regards the Lord's instruction in general, the nature of it is very clear in the internal sense . . . namely, that it was by means of continual revelations . . . from His Divine" (AC 2500). It is added, however, that "this way of growing wise is not possible with any man" (ibid). The reason for this is that all perception is from love, and the Writings state: "As the Lord's love was infinitely above the love in which the angels are . . . it was the Divine love itself, and therefore He had in Himself a supereminence of all wisdom and intelligence; into which, however, because He was born a man, and was to progress as man according to Divine order, He introduced Himself by successive steps, in order that He might thus unite His Human to the Divine; and this by His own power" (AC 2500).

     THE SECOND COMING

     From these and many other teachings in the Writings it is evident that when we speak of the Divine Human we do not have reference to the physical body of Christ. In this, the theology of the New Church differs from the Christian concept of God as Divine Man.

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By the Divine Human we mean that body of Divine truth that is revealed as Divine doctrine, that is, as "the Word which is from Him, and is Himself" (TCR 776). Yet men say, How do we know this? Who was Emanuel Swedenborg that he should have laid claim to such things? Are we to believe that man can speak for God? The answer is that he cannot; for as the Writings themselves teach, no angel or spirit, much less any man, is given leave to instruct any man upon earth in Divine truths, but the Lord Himself teaches every one through His Word (Verbo 29). But if the Word cannot be given by man, it can be given through man; indeed, it cannot be given in any other way. In this connection we would call your attention to the teaching of the Writings that "in order to be heard, the Divine must first become human" (AC 6982).
     We must distinguish, therefore, between that which comes from a means and that which comes through a means. Was not the Word of the Old Testament given through the prophets? How else could it have been revealed? And did not the human which the Lord had in the world serve as the means through which, but not from which, the New Testament was given? As for the Writings, let them speak for themselves. We quote: "Since the Lord cannot [again] manifest Himself in person . . . and nevertheless has foretold that He was to come and 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 has 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).
     To the modern mind this seems incredible, but how else can we account for the Writings. To say as many do, that Swedenborg was deluded by visions and dreams does not account for the clarity of the doctrine; neither does it explain the fact that in the opening of the spiritual sense of the Word the Writings afford an entirely new concept of God, of the Word, and of the meaning and purpose of life. But in examining the Writings, few are mindful of their doctrine. For the most part men pass judgment upon a superficial examination of the evidence. In this, the second advent does not differ from the first. Like the rulers of the Jews, men pass judgment before they have heard Him, "because seeing they see not; and hearing they hear not, neither do they understand" (Matthew 13: 13).

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Had Swedenborg come in his own name, had he presented these Writings as a contribution to that higher type of religious experience which at this day is acclaimed by many, he would have had adherents in numbers. Yet, in proclaiming these doctrines as an authoritative revelation he invited the learned world to pass judgment. The verdict was against him. The reason for this is that few at this day will credit the possibility of an authoritative statement of truth. Truth, they say, is the testimony of human experience, and in this all men must speak for themselves. It was to this attitude of unbelief that the Lord referred when He said: "I am come in My Father's name, and ye receive Me not: if another shall come in his own name, him ye will receive" (John 5: 43). But "had ye believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings how shall ye believe My words?" (John 5: 46, 47).
     By Moses, is here meant the prophetical Word, which included all prophecy from the beginning. Not only does it embrace the Old Testament but also the New Testament; for as it is said in the book of Revelation: "The testimony of Jesus is the Spirit of prophecy" (Revelation 19: 10). If men would but read the Scriptures with this in mind, if they would regard them not merely as an historical record of past events but as a forecast of things to come, the Lord's life on earth, His birth, His death, His resurrection, and the Word which He spake would take on new meaning, and "ignorance [would] thus be enlightened, and unbelief dissipated" (HH 1). Bear in mind that the test of truth is in its fulfillment; not that it necessarily comes to pass in the manner or mode in which men anticipate it, but it will inevitably find its essential fulfillment in the lives of men, for the fulfillment of prophecy is the spirit thereof.
     With this thought in mind, read the Writings and determine for yourselves whether in them the Scriptures are fulfilled. In so doing, reflect upon the fact that for almost two thousand years the most capable minds of the Christian Church have labored to interpret the Scriptures. Then compare their interpretations with the doctrines of the New Church. In all the history of religious thought there is nothing comparable to them. Never did man write like this. And the more deeply we enter into the Writings the more we are convinced that they are, as they themselves claim the spiritual sense of the Word; for apart from the Writings the unity of the Word cannot be seen, and the nature of God cannot be understood.
     What was formerly seen in darkness, therefore, has now been brought to the light. We refer to the primary teaching of all Divine revelation, the teaching that God is Divine Man. It is in this, above all else, that the Scriptures are fulfilled; for now He is seen, not as He was seen in former times, but as He is revealed to the sight of the understanding; that is, as the spiritual sense of the Word.

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Hence it is said that "the New Church is the crown of all the churches which have hitherto existed upon the earth, because it is to worship one visible God in whom is the invisible, like the soul in the body. Thus, and not otherwise," we are told, "is a conjunction of God with man possible" (TCR 787). The reason for this is that the Word is the medium of conjunction between God and man; and apart from the spiritual sense, God cannot be made visible to the sight of the understanding.
CONJUNCTION WITH HEAVEN BY MEANS OF THE WRITINGS 1958

CONJUNCTION WITH HEAVEN BY MEANS OF THE WRITINGS       Rev. ERIK SANDSTROM       1958

     (Delivered at the 43rd British Assembly, London, August 3, 1958.)

     We are taught in the Writings that there are two essentials of the church: the first is a confession and acknowledgment that the Lord Jesus Christ is the one God of heaven and earth and that His Human is Divine; and the second is a life of repentance in obedience to the commandments (AR 9, 490, 491). We are also taught that there are three essentials; namely, an acknowledgment of the Divinity of the Lord's Human, an acknowledgment of the holiness of the Word, and the life which is called charity (DP 259: 3).
     This may be illustrated by a circle. A circle consists of two things-a center and a periphery. The center is the origin of the periphery, for the latter is drawn from the former and owes its existence entirely to the constant relationship of all its parts to the center. Thus the center may be said to create the circumference, and the circumference to look back to the center in gratitude and adoration. These are the two essentials. They are God and man, Creator and created being, life and the receptacle of life. Between these two, because they are two, there may be conjunction; the one giving forth, the other receiving and as it were returning.
     But in a circle there is also the radius, the straight line that connects the center with the band around it. The radius communicates from the center to the countless points on the periphery, and each point looks along the radius to the center. If, therefore, the circle may be said to consist essentially of two things, the center and the circumference, there is yet a connecting link, a medium of communication, between the two. This medium is the Word of God. Even as the radius is nothing but the extension of the center-going forth from the center in all directions-so the Word is nothing but the Divine going forth, the Divine reaching outside of itself in order that it may create something that is not Divine, that may respond to the Divine in gratitude and adoration, as it behooves a receptacle to respond to its origin.

499


And as creation is by means of the radius, so the looking back of each created point to its origin is by means of that same radius.
     So it is clear that the prime essentials of the church may be said to be two or three. If only the two are mentioned, then the third is implied; for there can be no conjunction between two without a conjunctive medium, even as there can be no circle from the center without the radius. It is the same if we say, the Lord and His kingdom. These are two. Yet a third is implied, namely the law of the kingdom, by which the Lord communicates His will and by which the men and women of the kingdom live according to that will. Again, we find the same thing if we say that true religion consists in looking to the Lord and shunning evils as sins against Him. By looking to the Lord, the origin of life is acknowledged; by shunning evils, repentance is done and charity is thus exercised. Once more, then, we find two things. Yet no one can look to the Lord without knowing the Lord, and no one can shun evils without being taught what things are evil; and so, once more, we find the third thing implied-the Word.
     Now, therefore, the Word is seen to be a means. It is not an end in itself. Viewed as to its origin and essence it is indeed an end, for in its origin and essence it is the Lord Himself; even as the origin and essence of the radius is the center. But viewed as the proceeding from that origin, or indeed as the going forth of that origin, it is a means and a medium. "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth" (Psalm 33: 6). All things were made by the Word that was in the beginning with God, and was God; and without it was not anything made that was made (John 1: 1, 3).* The end is the Lord, who in the beginning sent forth the Word, and who to eternity sends it forth. The end is that the Lord may give of His own to men, and that through men all things that are His may, as it were, return to Him. In each instance the Word is the means: the means whereby the Lord gives of His own, and the means whereby men return honor and glory to Him in obedience and in worship. Thus the Word serves for conjunction.
     * The Latin has per, by, throughout (AC 97, 6880).

     CONJUNCTION

     There is a twofold doctrine in the Writings in regard to this matter of conjunction. It is said that conjunction is by means of the Word, and it is said also that conjunction is by means of love.

500


These are not conflicting doctrines. Together they constitute one doctrine, presented as to its two aspects. The one aspect is the reaching forth of the Lord, and this He does by means of the Word; the other aspect is the resulting response of man; and this response, being one of love, is likewise by means of the Word.
     As just stated, all things are made by means of the Word. Hence the new understanding with man, being an understanding from the Word and also an understanding of the Word, is so made; and hence also the new will which is inserted into that understanding is so made. This new will, together with the new understanding, is the new man; who is born "not of blood, nor of the will of the flesh, nor of the will of man, but of God" by means of the Word. The seed giving life to this new man is the influx of the living Word accommodated through the heavens; the womb that fosters this new man, and from which the new man comes forth, is formed by a life according to the doctrines of that Word in the ultimate form of human language. Therefore the new man is formed and created in the image and after the likeness of the Word, which is the active agent in his formation; and since the Word is from the Lord, and inmostly is the Lord, therefore this new man is created, formed and born into the image and after the likeness of the Lord Jesus Christ in His Divine Human. In the Word, by which the Lord speaks to man and leads him, and in the resulting responsive worship and love of the Lord, there is conjunction. The doctrine of conjunction is one and uniform. It is that conjunction is in the love that is embedded in the Word and that is nourished, protected and lifted up by it.
     Some relevant teachings of the Writings on these matters are as follows:

     "There is conjunction with the Lord by means of the Word because the Word treats of Him alone; and by this means the Lord is the all in all things of the Word, and is called the Word, as was shown in the Doctrine of the Lord. The conjunction is in the sense of the letter, because in that sense the Word is in its fulness, its holiness, and its power, as was shown above in its own chapter. The conjunction is not apparent to man; but it is in the affection of truth, and in the perception of it, thus in the love and faith of the Divine truth with him" (SS 62).
     "Since man has broken his connection with heaven by turning his interiors away from heaven, and turning them to the world and himself by the love of self and of the world, and since he thus withdrew himself so that he no longer served as a basis and foundation for heaven, therefore a medium was provided by the Lord, to be in the place of this basis and foundation for heaven, and also for the conjunction of heaven with man. This medium is the Word" (HH 305).
     "I have been informed from heaven that the most ancient people had immediate revelation, because their interiors were turned to heaven; and that therefore the Lord had conjunction with the human race at that time.

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After their time there was not such immediate revelation, but mediate by correspondences, and on this account the churches of that time were called representative churches. . . . After the knowledge of correspondences and representations was forgotten the Word was written, in which all the words and their meanings are correspondences, and therefore contain a spiritual or internal sense, in which the angels are. For this reason, when a man reads the Word, and perceives it according to the sense of the letter, or the outward sense, angels perceive it according to the internal or spiritual sense. . . . Hence it is that after man removed himself from heaven, and broke the bond, a medium of the conjunction of heaven with man was provided by the Lord through the Word" (HH 306).
     "God flows in with every man with an acknowledgment of Him into the knowledges concerning Him, and at the same time He flows in with His love towards men. . . . The man who receives both the former and the latter receives that influx in the will and thence in the understanding, thus in the whole mind; and he has an interior acknowledgment of God which vivifies his knowledges concerning God, and his state is like that of a garden in the time of spring. The reason conjunction is effected by charity is that God loves every man; and because He cannot do good to him immediately, but mediately by men, therefore He inspires His love into them, as He inspires love into parents towards their children; and the man who receives it is conjoined to God, and loves the neighbor from the love of God. With him the love of God is inwardly in the love of man towards the neighbor, which produces the will and the power with him" (TCR 457: 2, 3).
     "Love is spiritual conjunction. Love conjoins the angels with the Lord and conjoins them with each other; and it so conjoins them that they are all as one in the sight of the Lord" (HH 14).

     Now, the written Word has been given in different forms on earth, and prior to the first written Word there was a spoken Word. Therefore the question arises: Has the conjunction of heaven and earth been different in kind or in degree in the different churches, according to the nature of the letter of the Word given to each? And the particular problem to which we address ourselves at this time is: Do the Writings, too, serve as a medium of conjunction; and if so, what is the nature of the conjunction established by them?
     In all this, however, let us be clear that the conjunction spoken of is the conjunction of the natural mind of man with the heavens, and through the heavens with the Lord. The spiritual and celestial degrees of the mind are in the form of order from birth, and no written Word would be required for them. As was quoted above: "After man removed himself from heaven, and broke the bond, a medium of the conjunction of heaven with man was provided by the Lord through the Word" (HH 306). This removal of man from heaven was the perversion and removal of the natural mind. Only that mind is against the order of heaven, and it alone is in need of being regenerated. That is why the Lord said to Peter: "He that is washed needeth not save to wash his feet, but is clean every whit" (John 13: 10).

502



     We know in general from the Writings how the natural mind was directed in the path of representative worship in the Ancient Church which came after the flood. And we know that with some that worship was from within and was genuine; that with others it was external, yet not opposed to what is internal and genuine; and that with others again it was merely external because interiorly corrupt (AC 1062f). We know further that the Jewish Church fell away so far as to become no church at all, but only a representative of a church (AC 4281: 2), and that worship with the Jews was holy in externals only, their unholy internals being separated and hidden away as much as possible so as not to defile the ultimate acts of worship. And finally, in regard to the Christian Church, we know that all representatives were abolished except for the two sacraments; for the Lord Himself to whom the representatives had looked was now on earth, and "the image vanishes when the form itself appears" (AC 4904: 2).
     Is it not clear that the conjunction of heaven and earth must have been different in kind and degree in these successive states among men? Must we not say that conjunction was most intimate before representative worship began, that is to say, in the Most Ancient Church? Was it not less in the Ancient Church represented by Shem-those whose internals were genuine; still less with those who were like Japheth-whose internals were not contrary to the things of heaven; and none at all with the Hamites and Canaanites-whose internals were corrupt? Did not conjunction hang on a very thin thread in the days of the Jewish Church, since that church was not really in conjunction at all, but merely represented conjunction? And finally, did not the Christian Church, whose worship began timidly to be directed to the Lord Jesus Christ, set foot on the path toward renewed conjunction, similar in degree to that of Shem in the Ancient Church, but somewhat different in kind in that "the form itself" had taken the place of the "image"?

     CONJUNCTION BY MEANS OF THE WRITINGS

     If these things are true, what, then, of the conjunction awaiting the New Christian Church, to which the visible God, "the form itself," is fully revealed? Let us bear in mind, in considering these things, that the external modes of worship, that is to say, the basis or focus of thought in the natural mind, can take form only according to what is prescribed in the letter of the Word available at the time. Worship, if at all innocent, is ever according to the ultimate form of the Word.
     It would appear, then, that the Writings of the New Church are designed to bring about a new and peculiarly intimate conjunction with heaven and thus with the Lord. It is the purpose of this address to show that this is true, and in some measure how it is true.

503



     Here we meet with a difficulty which we must face. For there are teachings in the Writings that may be taken to mean, and by many have been taken to mean, that conjunction can take place only on the basis of the Old and New Testament Word, which is written in sensuous and natural correspondences. If that is really the teaching, we would have to say that the Writings are unlike all other written Divine revelations in that they bring about no conjunction! We would have to say that the Lord has come in these Writings, but not to effect conjunction through them; that through the Writings He effects the salvation of the church, but no conjunction! Our reason rebels against such conclusions. For we see that any Divine revelation is a reaching forth from the center to the circumference, and that this reaching forth is for no other reason than conjunction. We see and perceive that a Divine revelation, even by definition, is a covenant between God and man. But here are some of the teachings that challenge our understanding in this respect:

     "There is consociation with the angels through the sense of the letter, because within that sense are the spiritual sense and the celestial sense; and the angels are in these senses, the angels of the spiritual kingdom in the spiritual sense of the Word, and the angels of the celestial kingdom in its celestial sense. These senses are evolved from the natural sense of the Word, which is the sense of the letter, when a true man is in that sense. The evolution is instantaneous; consequently so also is the consociation" (SS 63).
     "The consociation of man with angels is by means of the natural or literal sense of the Word, for the further reason that there are in every man from creation three degrees of life, the celestial, the spiritual and the natural; but as long as man is in the world he is in the natural, and, at the same time, he is so far in the spiritual as he is in genuine truths, and so far in the celestial as he is in a life according to them; but still he does not come into the spiritual or the celestial itself until after death" (SS 68).
     "For this reason, when a man reads the Word, and perceives it according to the sense of the letter, or the outward sense, the angels perceive it according to the internal or spiritual sense; for all the thought of angels is spiritual, but all the thought of man in natural. These thoughts indeed appear very different; still they are one because they correspond" (HH 306).


     These and many similar passages, however, may be seen to include the Writings themselves within the scope of the phrase "the sense of the letter of the Word"; for obviously the Writings, too, have a letter and a sense of the letter. Obviously, also, this letter corresponds to the spiritual and celestial senses themselves as these are extant before the angels. The Writings have a letter for the simple reason that they are written in an earthly language, and that earthly language differs from the heavenly language as speech differs from interior thought. On the other hand, just as sincere language corresponds to the interior thought from which it springs, so the language of the Writings corresponds to the language of heaven.

504


Hence there are correspondences in the Writings too, and we may therefore conclude that the Writings qualify on every count as a basis for conjunction with heaven. It matters not that the correspondences in this case are of an entirely different nature from the sensuous and natural correspondences employed in the Old and New Testament Word, or that the essential purpose of the Writings is to lay open the heavenly doctrines, not to cover them up. What matters is that the spiritual itself and the celestial itself, which are beyond words, flow into correspondential natural forms of thought, so as to be capable of presenting themselves on earth. The law of correspondence is the law of influx, and this by definition; for correspondence is said to exist when a posterior thing comes forth from a prior thing, thus by influx from the prior into the posterior (see AC 2987). Hence the only requisite for the establishment of conjunction by means of a written Divine revelation is that its forms shall be such that prior things can flow into them.
     That such is eminently the case with the Writings is clear from the truth that "the doctrinals of the New Church are truths continuous from the Lord, laid open by means of the Word" (TCR 508: 5). Interiorly within the statements of the Writings there are the five discrete degrees of truth which ascend all the way up to the sun of heaven, in the midst of which is the infinite truth itself, that is, the infinite Lord Himself (AC 8443: 2). We are told that truth in the sixth degree is such as is accommodated to men on earth; and also that truth in the fifth degree, which is for the natural heaven, can be comprehended temporarily by men on earth if they are enlightened (ibid.).
     This calls to mind the remark frequently made in the Writings, that certain things cannot be revealed because they are incomprehensible to men on earth. But it is implied in this that the things which are revealed are such as to permit a man who is enlightened to communicate with the fifth degree of truth, and thus perceive interior living things in the light of heaven. Nevertheless, our main observation here is that the Writings do correspond to interior truths; but that their correspondences are not sensuous, or natural-moral, but rational.
     These things may be better understood if we reflect that the natural mind of man, too, consists of degrees, and that these are as it were discrete. There is the sensual degree, which is built from all the sense impressions received from the world; there is the natural-moral degree or, as we may call it, the exterior rational degree, which allows us to adapt ourselves to a life in the world according to moral standards; and there is the interior rational degree which communicates immediately with heaven because, being the inmost of the natural, it is the first receptacle of spiritual influx. What we have in the world, therefore, are three Divine revelations accommodated to the three as it were discrete degrees of the natural mind of man.

505


Beyond these degrees there is nothing natural, wherefore a Divine revelation in human language above and beyond the Writings is inconceivable.
     Let one passage from the Writings suffice to illustrate the mode by which they correspond to spiritual truths themselves as these are seen naked in heaven. "The ideas of thought of the angels are not natural, as are the ideas of thought of men, but are spiritual. But the quality of their spiritual ideas can with difficulty be comprehended by man except by means of interior thought and reflection upon the first beginnings of his thoughts. That these are devoid of words of speech is known from the fact that they are of such a nature that a man can in a moment comprehend more things than he is able to express by speech in a considerable time. These ideas of thought belong to his spirit. . . . Into these ideas man comes after death when he becomes a spirit, and by means of these ideas he engages in discourse with other spirits. There is a correspondence between these two classes of ideas; and by means of this correspondence the spiritual ideas are turned into natural ones when the man is speaking" (AC 10,604: 2).
     Nevertheless, an objection might still be raised. For although we may see that there is an influx of continuous truths into the language of the Writings from the Lord through heaven, and thus that the doctrines of the Writings correspond to truths still more interior and that man may therefore be conjoined with heaven by reading, meditating upon and obeying those doctrines-recognizing, as we are taught, "that the Divine conjoins itself with those who love the Lord and keep His Word" (AC 9396: 9); and although we may see in all this the universal law established that there can be no conjunction "with heaven and through heaven with the Lord by the purely spiritual sense alone . . . because the Divine influx from the Lord through the Word is from primes to ultimates" (Verbo 15e); still, there is the teaching in Apocalypse Explained 1061, which at first sight does away with everything we have said. This number is an explanation of an explanation. An angel explained to John that the seven heads of the beast "are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is yet to come" (Revelation 17: 9, 10). Concerning this the Writings say: "The angel did not explain the vision in the natural sense from the spiritual," a sense that is called in the same number the internal sense, "because his explanation constitutes the Word in the letter; and the Word in the letter must be natural, in every particular of which a spiritual sense must be stored up; otherwise the Word would not serve the heavens as a foundation, nor would it serve the church as a means of conjoining it with heaven" (AE 1061).

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     However, a little closer attention to this teaching will show that the general reference is to the Old and New Testaments and the particular reference to part of the New Testament, namely, the book of Revelation; for it is here that an angelic explanation from the spiritual sense would have been inserted. That this could not have been done was because the Divine series in the sense of the letter of the Word would have been broken. Moreover, the Christian Church, and still more the Jewish Church prior to it, were unprepared to receive anything of the "natural sense from the spiritual," that is, the internal sense as now revealed in the Writings. We read: "That the science of correspondences was not disclosed after those times [when the Jewish Church was consummated] was because the Christians in the primitive church were very simple, so that it could not be disclosed to them, for if disclosed it would have been of no use to them, nor would it have been comprehended. After these times darkness arose over the entire Christian world on account of the Papacy, which at length became Babylon. . . . But after the Reformation, when they began to make a distinction between faith and charity, and to worship one God under three persons, thus three Gods, whom they only named one, heavenly truths were then concealed from them, lest, if revealed, they should falsify them and bend them to faith alone and none of them to charity and love. If therefore the spiritual sense of the Word had then been revealed, they would have shut heaven to themselves even by the falsification of its truths. For everyone is allowed to understand the sense of the letter in simplicity, provided he does not confirm the appearances of truth which are there so as to destroy genuine truth; for to interpret the Word as to its spiritual sense from falsities of doctrine closes heaven, and does not open it, but to interpret the spiritual sense from truths of doctrine opens heaven, because that is the sense in which the angels are, and so man by means of it thinks together with angels, and thus conjoins them to himself in his intellectual mind" (Verbo 20).
     It is plain, then, that the explanation in the Writings of the angelic explanation must be seen in its own context. Then we readily recognize that the Old and New Testaments in their letter must be natural only, and not at the same time rational; for in no other way was it possible for the churches to whom these Testaments were first given to approach their Word in holy fear, and thus be conjoined with heaven by means of the Word.
     Conjunction with heaven, however, is not only by such correspondences as exist in the two Testaments. The man of today will not draw heaven to himself either by sacrificing animals or by going two miles with whomsoever would compel him to go one! He must learn to live the life of genuine repentance and genuine charity, that is to say, learn to speak in such a way that his language will correspond to the truths of wisdom, and to act in correspondence with the good of love.

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Such correspondences exist fully in the Writings and only there. This will be better understood if we reflect that correspondence is the coming forth in the natural of something spiritual (AC 2987; HH 89, 90). By correspondence there is influx of the interior correspondent into its own embodiment. Hence true correspondence exists only when the external is genuine, or filled with a content of the same kind.
     This was not the case in Old Testament times, nor was it fully the case in those of the New Testament. Properly speaking, the acts prescribed for the Jews were representative rather than correspondential. The difference is explained as follows: "When the things in the internal man are effigied in the external man, then the things that appear in the external man are representative of the internal man, and the things that agree are correspondences" (AC 2989). "Representations are nothing but images of spiritual things in natural ones, and when the former are rightly represented in the latter the two correspond" (AC 4044). [Italics added.] Hence we see that any holy external represents a holy internal, but need not at all correspond to the internal of the person who represents. Therefore, whereas all correspondences are also representatives, representatives may or may not be correspondences. In the Jewish Church they were not representatives, wherefore conjunction with heaven-which hung on a thin thread with that church-could take place only by means of representatives. As we read: "In the church that existed with that nation, conjunction with heaven, and through heaven with the Lord, was solely by means of representatives, that is, by means of external things that represented internal ones; and therefore as soon as they did not minister according to the prescribed rituals the representative perished, and with it conjunction with heaven. And when conjunction with heaven perished, they had no protection against hell" (AC 10,244). There was some correspondence in the early Christian Church, for they had some idea of what it was to cleanse the, inside of the cup and the platter, in order that the outside might be clean also. Yet to walk two miles with one who would exact one mile is not a correspondent of genuine charity, nor is the selling of all that one has in order to give to the poor.
     The tenor of all this is that the genuine correspondences of life, or, shall we say, the most perfect and immediate correspondences, exist and are revealed only in the Writings. These correspondences will be translated also into the letter of the two Testaments when the genuine truth is seen to flow into that letter so as to set it right; as, for instance, when it is seen that walking two miles instead of only one is representative of spiritual immunity in the state of real charity, in which any attempt by anyone, or by hell, to lead away from good to evil will fail, just as surely as would an attempt to lead away from truth to falsity (see AE 556: 9).

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These perfect correspondences, or spiritually correspondent things, were dictated to the prophets; but they were adapted to, and sometimes distorted in, the minds of the prophets, so as to suit the state of the Jewish people. They were also dictated to the evangelists; and although they were not distorted in their minds, they could yet put on only relatively simple forms that were somewhat remote from an immediate and purer expression in the natural realm. In the mind of Swedenborg, however, all was prepared to receive the dictating influx, so that there was neither a deflection into mere representatives or distortions nor the remoteness of simplicity, but an immediate reception in the highest and purest forms of the natural-in the ordered ideas of the rational.
     Now, there are two requisites for conjunction: 1) That the Lord shall speak with man by means of an ultimate such as is with him on earth, that is, such as will reach him by way of the bodily senses, and at the same time that this ultimate shall communicate continuously, even to the Lord, by means of correspondences; 2) that the man shall obey and follow what the Lord so says from something of an innocent desire to be led by the Lord God of heaven and earth, thus from something of love. As these are the two requisites, what shall we say of the Writings as a conjunctive medium?
     Let the Writings themselves provide the answer. "In order that heaven may be opened it has pleased the Lord to reveal the spiritual sense of the Word, in which sense is the Divine truth such as it is in heaven. For through the Word there is conjunction of man with the Lord, and thus with heaven. When the Word is falsified even to the destruction of its genuine truth conjunction perishes, and man is separated from heaven. In order, therefore, that he may again be conjoined with heaven, Divine truth such as it is in heaven has been revealed; and this has been confirmed by means of the spiritual sense of the Word, in which is that Divine truth . . . [thus] that the New Church, which is meant by the 'holy Jerusalem' in the Apocalypse, may be conjoined with heaven by means of the Divine truths of the Word that are in its spiritual sense. For the Word is conjunction; but conjunction is effected only when man perceives the Word in the same way as the angels perceive it" (AE 950: 2; cf. AE 641: 2, 3). Again: "To the end that He might be constantly present, the Lord has disclosed to me the spiritual sense of His Word, in which Divine truth is in its light, and in this He is constantly present; for His presence in the Word is only by means of the spiritual sense" (TCR 780). And again: "The spiritual sense is the sense in which the angels are, and so man by means of it thinks together with angels, and thus conjoins them to himself in his intellectual mind" (Verbo 20). [All italics added.]

509


That the conjunction must be in his intellectual mind is because his I t is destroyed.
     Now this does not mean that the spiritual sense has been set forth on earth in the identical terms in which it is expressed in heaven. The heavenly language can neither be spoken nor written on earth; nor do the angels read the Writings in Latin! What we have on earth by means of the second coming of the Lord is, properly speaking, what the Writings themselves call the "natural sense from the spiritual," the "internal sense," or the "spiritual-natural sense"-terms which are said to be identical in Apocalypse Explained 1061. This sense is said to be "in its essence spiritual" (TCR 192; cf. AE 1065: 3).
     As we know, the Writings frequently use the term "the spiritual sense," stating that this is what has now been revealed, as in the passages just cited. The implication of this, we believe, is that the language of the Writings, which strictly speaking is the natural sense from the spiritual-the internal sense, the spiritual-natural sense-constitutes the sixth degree of Divine truth in its rational and genuine presentation, thus in the highest form possible in the world; and that the "essence" of that sense constitutes the fifth degree of Divine truth and is the spiritual sense as it is known in the natural heaven. This fifth degree of truth is what may "temporarily," or "for a while," be perceived by man on earth, "provided he is enlightened"-hoc aliquantis per ab homine sed illustrato, percipi potest (AC 8443; cf. HH 210e). Those are enlightened "who approach the Lord alone, and acknowledge Him to be the God of heaven and earth" (Lord 65). Thus it is that those who look to the Lord alone in the Writings, and who meditate on the teachings there set forth in order that they may be led by Him, may now "think together with the angels."
CHARITY IN MAGISTRATES 1958

CHARITY IN MAGISTRATES              1958

     "Each one of them in his own place, if he looks to the Lord and shuns evils as sins, and sincerely, justly and faithfully performs the work of his exalted office, does the good of use to the community. . . . And this he does when he is influenced by an affection for the good of the citizens; and when he is so influenced he is moved, in common with men that are wise and fear God, to establish useful laws, to see that they are observed, and especially to live under them" (Charity, 161).

510


FREEDOM IN TEMPTATION 1958

FREEDOM IN TEMPTATION       Rev. DONALD L. ROSE       1958

     "It sometimes appears as if man were compelled to do good, as in temptations and spiritual combats; but . . . he has then a stronger freedom than at other times" (Arcana Coelestia 4031: 4).

     Here is a remarkable teaching. Man is said to have a stronger freedom during temptation or combat than at other times. Ordinarily we think of a time of struggle and its anxiety as anything but a state of freedom. Indeed it seems that at such times the mind is held in bondage to the subject of conflict; the emotions are strained, and the man is not free to entertain the various thoughts and feelings possible in a more tranquil state. What, then, is meant by its being said that man has a stronger freedom in a state of combat?
     In illustration of this concept it is said in the Arcana: "Let it be observed that in all self-compulsion to what is good there is a certain freedom, which is not discerned as such while the man is engaged in this self-compulsion, but still it is within. For instance, in one who is willing to undergo the risk of death for the sake of a certain end, or in one who is willing to suffer bodily pain for the sake of health, there is a willingness and thus a certain freedom from which he acts, although the dangers and the pains, while he is in them, take away his perception of this willingness or freedom; and such is the case also with those who compel themselves to do what is good: there is a willingness within, and thus a freedom, from which and for the sake of which they compel themselves, that is to say, they do so for the sake of obedience to what the Lord has commanded, and for the sake of the salvation of their souls after death. . . . This is the case most of all during temptations, for in these-when the man compels himself to resist the evil and falsity . . . there is more of freedom than is possible in any state out of temptations-although at the time the man cannot comprehend this-for there is an interior freedom, from which he wills to subjugate evil, and which is so great as to equal the force and strength of the evil that is assailing him, for otherwise he could not possibly wage the combat. This freedom is from the Lord, who insinuates it into the man's conscience, and by means of it causes him to overcome the evil as from what is his own. Through this freedom man acquires a proprium in which the Lord can work what is good" (AC 1937: 4, 5).

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     While the Writings teach that it is an absolute necessity that man should have freedom, there are schools of thought in the world today in which it is claimed that human freedom does not exist. This way of thinking is generally called determinism; and its premise is that every thing a man does, every apparently free choice he makes, is actually determined by factors of heredity and environment. The man is said to have certain natural responses which, together with the conditions around him, determine everything of his life; thus he is said to have no real freedom. This school of thought is popular today with students of psychology who think to analyze every human action and endeavor according to a predictable pattern of stimulus and response. It is popular in general with cynics who have rejected the idea of a loving God, and who deny that there could be a spiritual element in human behavior.
     Much of what the determinists say is quite evidently true. We do all have certain natural inclinations, and we all are encircled by conditions that fix the pattern of our lives. Family, occupation and social environment seem to govern most of our actions and a great deal of our thinking. Our lives seem to be molded year in, year out, by conditions which we do not control and by characteristic loves with which we are born. Our individual fears and delights seem to carry us on like the current of a river (compare DP 73: 2).
     But if this is all that moves our lives, how are we different from animals? What are we more than highly intelligent animals, the highest evolution of animal life, with refined ways of following the same instincts of self-preservation and the quest for pleasure?
     The purpose of our lives on earth is that we may freely receive the joy of heaven, that by shunning evils we may be conjoined with the Lord. This is not true of animals. Animals are born into the order of their lives. They are endowed with instincts far superior to ours; they are even born, as it were, into knowledges. The bird knows how to build a nest and knows where to go in seasonal migrations. The butterfly knows how to fashion its chrysalis, from whence it emerges knowing how to fly.
     The animal is in the order of its life; it is carrying out its life's purpose to the full when it continues undisturbed to follow the instincts with which it is born. Human beings are born in utter need, unable to survive alone, completely dependent upon others for instruction and training. This absolute need on the natural plane pictures the vital need on the spiritual plane. To realize in fulness the purpose of his life the human being must have some revelation of Divine truth; not merely skills and knowledges, but truth. The human being, born into the world, is to be provided with the means to the requirement expressed in the Lord's words: "Ye must be born again."

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Human beings are born that they may change. The wise care of infants and the proper training of children are effected from the realization that the infant is not born into the order for which he is ideally intended. Punishments and vigilant training are necessary in every step of a child's development. Those who know children know to expect outbreaks of selfishness of every kind; and those who love the welfare of children will seek, each time the child's selfishness breaks out into the open, to turn the outbreak into an opportunity to lead the child from his selfish nature.
     The child, and indeed the adult also, share with animals something that might be called freedom. This apparent freedom is the liberty to follow every natural whim and inclination in so far as restraints and pressures from without are relaxed. This is a freedom to do what it is our nature to do, and yet we know that it is not true freedom. We would not think of leaving a child in the state in which he does just what it is his nature to do; for his own good we try to release him from that state. The determinist is right in observing on the natural plane that to follow our inclinations is not freedom at all, and we can realize, if we reflect, that our own inclinations, followed without restraint, would lead us more and more into evil. We can perceive that this would be a leading into bondage, being mindful of the Lord's words: "Whosoever committeth sin is the servant of sin."
     Laws and outward forces do little to prevent us from thinking as we please and doing what we please in imagination; thus in our minds we are unrestrained, but we are not necessarily free. The life of our natural inclinations, the life into which we are born, the life in which we naturally grow and live, is by itself only a pretense of freedom. Actually it is like the current of a river, a set pattern of behavior which must somehow be counteracted if true freedom is to be found. Thus it is said that when a man is in spiritual combat against the loves of self and the world he is combatting against the "freedom"-the supposed freedom-"into which he was born and into which he has grown up" (AC 2881). He is fighting against the freedom into which he was born and in which he has grown up.
     The only true freedom is heavenly freedom. This is to receive willingly the loves of heaven and to act according to those loves. In order to be able to receive this freedom man must be endowed while on earth with the ability to choose; he must be able to avail himself of freedom of choice, freedom of actual choice between the truth that will make him free and the sin that will make him a slave.
     To have the ability to choose does not mean that man necessarily uses that ability. How often does a man make a real choice in his daily life, or how often does he make a choice between good and evil? Ordinarily he goes from day to day as in the current of a river.

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He fulfills the duties of his employment, because necessity so dictates; he moves with the pressures of family approval and public opinion, and he carries on many of his activities purely from the strength of habit. He can live a busy life, a difficult life, and still be living only passively. But when a man comes into conflict, when he is willing to undergo the risk of death or physical pain, he has a degree of freedom that is not present in other circumstances In conflict within himself the man may be awakened from passivity and assert something of free decision.
     Struggles, conflicts and misfortunes, may come to man more as blessings than curses. If he imagines, as many do, that the purpose of life in this world is to continue undisturbed in a tranquil pattern of daily living, then he cannot believe that there could be anything of Divine Providence in the fate that brings him distress, trouble and conflict. Nevertheless, apparent tragedies in life may be of vital benefit to him in breaking down the tranquillity in which he seeks to escape the free choice for which he was born; tragedies may break up the worldly affections which smother realization of spiritual responsibilities (see AC 762). That misfortunes may be of benefit in this way may be observed from the fact that at a time of misfortune people often speak and act with an unwonted piety.
     The stumbling block in spiritual life is not so much a choice of evil as a failure to shun evil. Without the faculty of free choice man cannot be said to be a man. If a man fails to exercise the faculty of free choice to forsake evil he becomes less and less a true man. In so far as he does not use the faculty he does not really receive it. The Lord therefore guards this faculty with man with infinite care, and works in many ways to counteract the influences which endanger it. Because the very ease which man seeks, and the rut of living which absorbs him, may withhold him from his faculty of choice, they must in some instances be counteracted by mental anxieties and worldly adversity (see AC 6202e, 762).
     Although man has, as it were, a stronger freedom when he is in combat, a state of struggle does not necessarily have freedom in it, nor do the pious thoughts and actions evoked in misfortune avail any more than a temporary release from usual attitudes (see AC 7564: 2). We know that no one is actually reformed in a state of misfortune (DP 140), and also that the endurance of pain for the sake of some end is possible also with animals. Animals also have struggles and decisions between conflicting affections which distress them. It is not the pain or distress that makes temptation a state of freedom; it is the element of self -compulsion.
     Real self-compulsion is not possible to an animal, because self-compulsion involves the ability to reflect on what is of self and what is outside of self. Here the animal differs fundamentally from man.

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The animal may experience conflict, but he experiences it passively; the powers that move him-natural instincts, delights, loyalties and matters of training-may come into opposition with each other in the animal, but his reaction is determined by the strength of these various powers without anything of reflection as to what is of eternal value. It need hardly be said that this can be true of men as well.
     "Affections and knowledges in beasts act completely as one, and their affection cannot be raised above their knowledge nor their knowledge above their affection. . . . The natural affection that they possess is an affection for providing themselves food, shelter and offspring, and for escaping or avoiding injury, with all requisite knowledge of these things. Such being the state of their life, they have no ability to think: This I wish or do not wish; this I know or do not know; or still less, this I understand, and this I love; but from their affection by means of their knowledge they are borne along without rationality or liberty" (DP 74: 3).
     The animal cannot know what truth is and cannot be affected by the truth. The animal can have no thought of the Lord as the source of all good and truth; he can have nothing of self-examination, thus nothing of self-compulsion and nothing of the freedom that the Lord grants to man when he compels himself. It may be truly said that when a man is engaged in the self-compulsion of spiritual combat he is not in the same world as the animal.
     It is in being affected by the truth that man is elevated above the animal. It is in being affected by the truth that he can receive freedom. Natural life that does not take its quality from spiritual life is like a deep sleep. It is by truth that man is to be awakened and inwardly elevated above the natural pattern of life and the stream of natural affections which bears him along. In so far as in natural life man is actually opposed to spiritual things his state is worse than sleep, for he verges on infernal slavery and will not hear of deliverance. Therefore it behooves us at every stage of life to incline willingly according to the words: "Ye shall know the truth, and the truth shall make you free."
     To say that the truth will make us free implies that we are not free unless we are affected by the truth. At such an implication we may be indignant. We feel that we are free, and to this feeling the saying that we shall be free is not only incomprehensible but insulting. When it was said to those Jews who believed not on the Lord, "The truth shall make you free," they answered, "We be Abraham's seed, and were never in bondage to any man: how sayest Thou, Ye shall be made free?"

     More than we may think, the determinist is right in what he observes. What the natural man thinks to be freedom is not freedom at all. He is the prisoner of what the psychologist may describe as impulses, drives and various categories of motivation.

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What the psychologist observes may be quite valid, even if it offends men with the implication that they are not free, or shakes their feelings of importance and dignity.
     But human life will never be understood merely from what can be observed on the natural plane. We do not begin to understand human life in the natural world unless we consider spiritual influences and the nature of eternal life for which this life on earth is to prepare. To begin to understand human life we must think from the Divine purpose of that life, and from the acknowledgment that the Lord Himself works in a thousand ways for the eternal welfare of every man.
     Man is born for the purpose of freely receiving heavenly life. It is essential for truly human life that he be enabled to perceive the truth. By means of the gifts of freedom and rationality a man is able to elevate his mind above his worldly nature. To this end the Lord provides the revelation of spiritual truth and works unceasingly against conditions which endanger free choice in spiritual things.
     The orderly steps of human life are steps which prepare for rebirth. The natural man resists change and wishes only to be borne along like a tranquil animal until its death; but the spiritual man realizes the need and purpose of the complete change called regeneration. This change is only brought about gradually, but of those who desire it and sincerely look to the Lord it is said: "Let them even once in a week, or twice in a month, resist the evils they are inclined to, and they will perceive a change" (Life 97).
     This is a promise in which we may truly hope. No matter what our circumstances are we can examine ourselves and resist evil; every occurrence of fortune or misfortune can be made an opportunity for new deliverance from the bondage of our nature. The life we lead day by day can be a response to the Lord's invitation to come to Him, a response to His promise: "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. . . . Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever; but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." Amen.

     LESSONS: Luke 16: 19-31. John 8: 12-40. CL 525 (portions), AC 4274.
     MUSIC: Liturgy, pages 497, 496, 448.
     PRAYERS: Liturgy, nos. 59, 106.

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FOR HIS MERCY IS FOREVER 1958

FOR HIS MERCY IS FOREVER       Rev. KARL R. ALDEN       1958

     A Talk to Children

     As we look at the beautiful fruit offerings which you children have brought into the Lord's presence, it is easy to give thanks to the holy Lord who has the wisdom to create such wonderful food. Nor do we find it difficult to feel really thankful to the Lord for the great and noble country in which we live-a country which protects us from our enemies, and which makes it possible for us to own our homes and the land on which they stand.
     Then, too, we are thankful for those homes which we share with our brothers and sisters, and in which we receive the strength and warmth of our mother's and our father's love. We are thankful at this time for the food and clothing which we have received by which we have been fed and kept warm.
When we look about us there is so much to be thankful for: the sun with its golden brightness; the moon with its shining light; the twinkling stars that tell a marvelous story of worlds beyond ours. Wherever we look, as the Psalmist says, "The heavens declare the glory of God: and the firmament showeth His handiwork" (Psalm 19: 1).
     But as we look at the apples, the oranges, the pears and other fruits which you have brought, a deeper thought comes into our minds. Why is this fruit here today? Of course, if you had not brought it, it would not be here; but that is far from being the whole story. Look at those apples, those beautiful red apples. Do you know that not one of them would be here today if it had not been for the work that someone did years ago when he planted a little seed that grew into an apple tree?
     Once upon a time there was a New Church man who used to go to the cider mills of New England and get a great bag of apple seeds. These he would carry to the state of Ohio. As he went along he would plant those seeds in fertile ground, and many and many an apple tree came up from the seeds which that man planted; and because he loved to plant those apple seeds they called him affectionately "Johnny Appleseed." Perhaps some of the apples which you see here go back to the seeds which were planted by Johnny Appleseed!

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     But Johnny Appleseed was not content just to plant apple seeds. He carried with him also books of the Writings, and wherever he went he would leave some of them with the people with whom he stayed. This was spiritual planting. He was sowing seeds of truth from the Word of God in the minds of the people whom he visited; and there are persons in the world today whose ancestors came into the New Church through the seeds of truth which were sown by Johnny Appleseed.
     On Thanksgiving Day there is nothing that we can be more thankful for than the sowing of the seeds of truth. All the fruit that we enjoy today is the result of seeds that were sown yesterday. The Lord told us about this sowing of the seeds of truth in the words of the Parable of the Sower. He says in that parable that once upon a time "a sower went forth to sow; and when he sowed, some fell by the wayside, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprang up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: but other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matthew 13: 3-8).
     Later on the disciples asked the Lord what He was talking about in this parable, and He explained it to them Himself. The seed which the sower sows is the Word. The stories of the Word which you hear when you worship the Lord on Sundays, the stories of the Word which your mothers and fathers read to you and talk to you about in family worship; these Divine stories are the seeds which are sown, and the fields in which they are sown are your minds.
     Now, with all this seed that is sown, some falls by the wayside. That is you do not listen to the story. The first idle thought of your minds snatches it away. Seed sown like that bears no fruit. There is not one piece of fruit before you, whose seed was sown by the wayside. That seed was wasted.
     The seed that fell on stony places is like the truth that you listen to and at first like. But then, when it shows you something bad that you are doing, you begin to hate it because it tries to correct you. You have a stony heart; the roots of truth cannot find a place to grow there, and because it has no root that truth withers away.
     Some seed falls on ground that is good enough. But something else is growing there, too-the thorns and briars of selfishness. The seed of truth cannot grow into a noble and generous character where it is choked by the thorns and weeds of selfishness and conceit.
     But some seed falls upon good ground. This is the seed from which the church grows.

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This is the seed which is received into your hearts and minds with love. Cherish it with deep affection! For the Lord does many things to make the seed grow. He sends the rain, and makes His sun to shine; but He also leaves much for you to do, for you must receive the seed, cultivate the ground, and drive off every enemy that would destroy the seed which is growing in your hearts.
     Look at this beautiful fruit! Not one piece of it could be here today had it not been for the careful work of many men in days gone by. Now, if you could see as the angels see, and if you could look down into the hearts and minds of the people who are here, you would see something very, very beautiful; for in the sight of heaven every person here who has cherished the truth and cultivated it is bearing the richest of all fruit. Every such person is bearing spiritual fruit.
     Every person here who has tried to shape his life by the Lord's commandments is bearing spiritual fruit; for the Lord said: "He that loveth Me keepeth My commandments." And every person here who loves his neighbor is numbered as one of the Lord's disciples; for the Lord said: "By this shall all men know that ye are My disciples, if ye have love one to another."
     Other men have labored, and, truly, we have entered into the fruits of their labors; and our deepest prayer on this Thanksgiving Day is that the seeds of truth which have been planted in the minds of you children by your parents, your teachers and your ministers may find good ground in which to bring forth, some an hundredfold, some sixtyfold, some thirtyfold. Therefore "lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also." Amen.

     LESSONS: Psalm 19. Heaven and Hell 9.
     MUSIC: Liturgy, pages 564, 560, 569.
     PRAYERS: Liturgy, nos. C12, C16.
SEEDTIME AND HARVEST 1958

SEEDTIME AND HARVEST              1958

     "That there will be no such thing as a failure of the church to come forth somewhere on the earth is signified by there being seedtime and harvest all the days of the earth. Seedtime and harvest, or the church, will always come into existence" (AC 932).

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     9. For Thine is the Kingdom

     Foretelling His second advent, and the judgment then on the first Christian Church, the Lord says: "And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matthew 24: 30). This evidently means that His power and glory were to be revealed and known at that time; not that His omnipotence was to become more omnipotent, or that His glorification on earth was to receive new glory. He said Himself concerning His power: "All power is given unto Me in heaven and in earth" (Matthew 28: 18); and concerning His glorification and work of salvation: "It is finished" (John 19: 30). What the Lord did in the world in His Human was fully completed. He rose from the grave as God-Man-the "Alpha and Omega, the beginning and the ending . . . who is, and who was, and who is to come, the Almighty" (Revelation 1: 8). It was not that He was to have more power and glory, but that these were to be attributed to Him and acknowledged by His kingdom. This acknowledgment was not given to Him after His first advent, except in a small measure and for a short time; for the church was not ready, although the Lord was. Therefore He spoke a parable, as we read, because "they thought that the kingdom of God should immediately appear"; saying, "A certain nobleman went into a far country to receive for himself a kingdom, and to return" (Luke 19: 11, 12). Not until then, at His return, was it possible to testify: "And His wife hath made herself ready" (Revelation 19: 7).
     All this is echoed in Invitation to the New Church, as follows: "The whole of the Lord's Prayer, from beginning to end, has respect to this time, that is, to the time when God the Father will be worshiped in the Human Form" (no. 37). In a word, the "kingdom" spoken of in the closing words of the Lord's Prayer is the kingdom to be established in His second advent: for in the former Christian Church the Lord was never really acknowledged as more than a "nobleman"; but He has now returned to receive His kingdom, that is to say, to be acknowledged as King.

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Hence the resounding proclamation in the world of spirits after the works setting forth His second advent had been completed: "The Lord God Jesus Christ doth reign" (TCR 791). This is the seventh day of His new creation week. For the spiritual kingdom initiated after the fall of the celestial or Adamic church is established in its fulness and excellence only by the revelation of the power and glory of the Divine Human of the Lord. The mark of that kingdom is that it is built in the understanding of man, so that a new will is created there in place of the fallen will that cannot be regenerated. This new creation began when for the first time the understanding was capable of separation from the will, that is, when it became possible for man to understand truth despite the lusts of the will. Indeed the separation itself took place by means of the prophecy spoken at the time of the fall, that the seed of the woman should bruise the serpent's head (Genesis 3: 15); for the understanding was held in expectation by looking to the promised Messiah who was to be born of woman on earth and thus dwell among us, and who was to be wounded in His heel by the deceiver himself, evil itself with man, but was at the same time to crush its power by bruising its head. Yet the separation of the understanding, and the provision thereby that there should be something salvable with man, was not in itself the completion of the new kingdom.
     It was only the beginning. There is completion when the "seed of the woman" is no longer a promise but a reality, and when that reality has been set forth so fully as to invite acknowledgment. The head of the serpent cannot be really bruised until then: for how can we combat and overcome evil except by having it exposed before us? And who can expose it except the One who is without it? The vision of the Lord in glory and power is regarded in hell as the great and terrible enemy, for in that vision hell is searched out and made naked. Evil is stripped of its essential power, for it can no longer deceive. Thus, at long last, is the kingdom to come into its own.
     And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made" (Genesis 2: 2). This, in the new age, is the return of the tree of life to the midst; but planted now in the city, not in the garden, and yielding its fruit every month and having leaves for the healing of the nations (Revelation 22: 2). "And there shall be no more curse: but the throne of God and of the Lamb shall be in it [the city]; and His servants shall serve Him" (ibid. v. 3).
     There is a long way to go. In one and the same prayer we say, "Thy kingdom come," yet acknowledge also that it has come already: "Thine is the kingdom." And so it must be! For although it is true that the Lord has come in power and glory, He is as yet acknowledged by few; and even by these but in feebleness of faith, for they are slow to follow Him.

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But He is preparing constantly for the spread of His reign, and perchance He is also extending it in the mind of each of His little flock. His kingdom has both come and is coming. And it will ever be so, for even after it has embraced the earth it must continue to grow. "The New Church," we read, "is the crown of all the churches, and will endure forever" (Inv. 39). It will always be new, that is, be renewed, even as the "Lord's mercy is forever." When the Lord said, "Behold, I make all things new," He did not mean that He would make a new thing once and for all, and then leave it to become fixed in its form. The kingdom of the Lord is like the body, which is renewed by each beat of the heart. With the Lord Himself, life is perfection; life in His creations is not perfection but growth and development. The New Church will always be a new church.
     This will be so because of the revealed glory and power of the Lord. For His "glory" is the truth of the internal sense of the Word, by which He makes Himself known as He is in heaven (TCR 780); and His "power" is His good, His mercy and love, operating by means of that truth. For we read: "All Divine power is through the truth which proceeds from the Lord" (AC 8200); and again: "All power is in truths from good, and none in truths without good; and also there is all power in good through truths, and none in good without truths. Power comes forth from the conjunction of both" (HH 232). This is summarized as follows: "All power is in truths from good" (AE 376: 22).
     Now there is much more in this than may appear at first sight. We are inclined to say within ourselves that it is self-evident that our God has glory and power-and then think nothing more of it. We are prepared also to accept in a like spirit the statement that He has these things by means of good and truth. But the whole burden of the teaching becomes very different when it is realized that a man may know certain truths without being affected by them in his heart and in his way of life, and that he will not be affected unless he becomes aware of the good in them. We know this even from worldly experience. For if we were given a wonderful machine, but did not know what it could do and had no means of knowing, it would not stir our imagination or inspire us to do any work with it. It would become like a museum piece in our collection; we might take some pride in its possession, but there our joy would stop. Or if we owned many bottles of different medicines, but did not know what diseases they could cure, they would be of no value when illness overtook us, for we would not be able to use them. So is it with truth. If we do not know, or do not see, what it wants to do, it is like a wonderful machine or like many bottles on the shelf; none of which things are of any use to us. But when the good of the truth is seen the story becomes quite different; then, for the first time, we can use it.

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The difference is not in the truth. The machine is not different and does not look different after its use has been discovered; the medicine in itself is the same whether it is used for healing or not; the only difference is that after the use has been discovered, the latent capacity which was there all the time can become actual. Hence truth has power with man, that is, its power is released and becomes operative, only when his affection is awakened by its good. That is what is meant by power belonging only to truth from good, and not to truth without good.
     The effect of that power is the "kingdom." Thus when we acknowledge: "Thine is the kingdom, and the power, and the glory," we speak of the glory of revealed truth, the mercy and saving love that operates by means of that truth, and the new kingdom of the Lord that is thus built. The "glory" and the "power" are the Divine proceeding contained in the bosom of Divine Revelation-"The words that I speak unto you are spirit and are life"-and the "kingdom" is what the Divine creates as it proceeds.
     Beyond these three things-the kingdom, the power and the glory-there is nothing except hell, which is derived from the denial of them. They constitute whatever lives-life in itself, and life from life. The kingdom is what receives and responds, the glory and power are what give. The one is creation in its fulness; the other is the Creator, or what proceeds from Him. Inmostly, these three things are the Divine Trinity itself. For the Lord's kingdom, as to its very soul, is the Divine proceeding that makes it the life of our God going forth which is called the Holy Spirit; the glory is His wisdom or truth, which in the New Testament is named the Son; and the power is His good, which is mercy and love itself, and which bears the relation of fatherhood to whatever exists. It is like saying: All things are Thine, and we own all in Thee.
     Thus is the creation week fulfilled, the new creation week. For thus is the creative, Divine prayer fulfilled, and thus shall the Lord again have rest in all the work that He has done. Yet in resting He is not idle! His operative power is released more than ever in His kingdom. But the constant flow of His renewing life has rest in the peace of reception.
     The angels, too, say the Lord's Prayer daily (AR 839). They are in a perpetual acknowledgment that all things are from the Lord, and they are in His kingdom and constitute it. Yet they, too, have need of saying, not only "Thine is the kingdom," but also, "Thy kingdom come." This is life eternal.

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EDUCATIONAL COUNCIL 1958

EDUCATIONAL COUNCIL       LYRIS HYATT       1958

     14th General Meeting and Summer School

     BRYN ATHYN, AUGUST 18-29, 1958

     A summer school for the Educational Council has been suggested, and even militantly urged by at least some members, almost every year since Dr. William Whitehead and Mrs. Robert M. Cole gave much appreciated two-week courses on Teaching the History of the Most Ancient and Primitive Peoples and on Astronomy to fifteen General Church teachers: three from Glenview, one from Kitchener, one from Pittsburgh and ten from Bryn Athyn. Now, fourteen years later, an average of some thirty members and prospective teachers-with about the same ratio of teachers from Bryn Athyn and our other local schools-have attended a General Church summer school.
     There were some of us, even those for whom "summer school" has generally pleasant connotations, who registered for the two courses with some sense of merit; or maybe a feeling that twenty hours plus an indefinite amount of time for homework might more conscientiously be spent in working on our own classes, which we would be facing only too soon. Neither feeling was justified in any measure for those who were fortunate enough to be able to attend either or both of the courses: Mr. E. Bruce Glenn's on the Principles of Composition, and Mr. Kenneth Rose's on the Fundamentals of the Number Concept. It is not a cheapening of the language to say that, taken together, the complementary lectures were magnificent and thrilling. They were, as advertised, practical courses for teachers from kindergarten through college, because, although some of the illustrations were concrete, they dealt with real principles and fundamentals. They were not two "How to" courses of the kind that have so often been scorned recently, but real education courses for any intelligent New Church man or woman, or indeed for any intelligent person. Those who attended, and the whole General Church, are much in debt to Mr. Glenn and Mr. Rose.
     The summer school began on Monday morning, August 18, and continued through Friday the 29th. The regular meetings of the Council commenced on the evening of August 25 with the customary service of worship, conducted by Bishop de Charms, with lessons from Psalm 144 and Arcana Coelestia 5893. Afterwards, Dean Eldric S. Klein introduced "The Academy's Teacher Training Program" under the headings of curriculum, observation and practice teaching, the proposed program leading to a diploma or certificate for an "Assistant in Education," and the recruitment of teachers.

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This topic of vital importance to the entire General Church was discussed at some length on Monday evening and in a continuation on Wednesday afternoon. The program arranged for the rest of the week included a brief paper by Miss Morna Hyatt, given at the Tuesday luncheon as preparation for a nature study field trip to the Bowman's Hill Wildflower Preserve, which was followed by a picnic for a small but enthusiastic group. This trip was well planned by Miss Nancy Stroh and Miss Morna. The first three topics on the Program Committee's open docket were presented and discussed on Wednesday evening: "The Able Learner (and the Least Able)" by Mr. Kenneth Rose; "Building the Practical Newchurchman," prepared by the Rev. Robert S. Junge and read by Mr. Lawson A. Pendleton; and "The Use of the Writings and New Church Collateral Material by Pupils in Secular Courses" by Miss Lyris Hyatt. The first topic especially aroused lively and somewhat diverse response, and was in effect a discussion of some of the aspects of Thursday evening's program-a panel discussion by the Rev. David R. Simons, Miss Nancy Stroh, and Mr. Robert H. Johns of "The Bases for Grouping Students: A Search for General Principles." On Thursday afternoon, after a business meeting in which were considered plans for future work and the 1960 meetings and possible summer school, the Rev. Jan H. Weiss presented another topic from the docket, "Distinctive Social Life at the junior and Secondary School Level." The final topic, "Art in Relation to the Social Studies and Discipline (or Learning by Doing)," was presented by Miss Margaret Bostock on Thursday evening. This mere listing of subjects can give little idea of their content and none of their value, but to single out one for comment would be to slight others of equal interest.
     It has become traditional to give some statistics in these reports. The following figures for the 1958 session may not be significant:

Persons attending one or more classes or meetings                         71
Members of the Council in attendance                                   62
Out-of-town teachers                                                  15
Persons entering the teaching field for the first time or after an absence     10 Priests                                                            16
Women                                                            42
Men                                                             29
Married persons                                                   42
Single persons                                                       29

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     Perhaps because of the courses in written language and number, and the assignments in them, some of which were performed conscientiously, there was not quite as much social activity as in some previous years, but we thoroughly enjoyed what there was. We would express unperfunctory thanks to all those who made the two weeks so useful and pleasant: to Dean Klein, the Program Chairman, who was in charge of general arrangements; to Mrs. Edward Cranch, Mrs. William Griffin, Miss Helene Howard, Miss Morna Hyatt, and others for filling the morning coffee breaks; to the Civic and Social Club and staff for the facilities of the Club House; to Mrs. David Grubb and her family and friends for the ten delicious luncheons for from nine to forty-two people at the Club; to the Academy office staff for copious clerical help; to Bishop and Mrs. Willard D. Pendleton for the delightful party at Cairnwood on Tuesday evening; and to many others both recognized and unrecognized by those who benefited. In recent years we have not had a banquet to conclude the meetings, but this year the final luncheon at the Club took on something of the air of celebration. On behalf of all their students, Mr. Donald C. Fitzpatrick, Jr., presented Mr. Glenn and Mr. Rose with token gifts in recognition of their services; a few other remarks were made; and the informal program ended with inspiring admonitory and encouraging words from Bishop de Charms.
     LYRIS HYATT,
          Secretary
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     With the summer number for 1958, the NEW CHRISTIANITY discontinues publication after twenty-three years. Founded in 1935 by an independent board, this quarterly journal was helped and finally sponsored by the Swedenborg Publishing Association. Arrangements have been made between the board of the quarterly and the editor of the NEW-CHURCH MESSENGER under which the latter will publish quarterly enlarged issues to include longer articles typical of those published in the NEW CHRISTIANITY.
     Believing, as its name implies, "that a new Christianity is coming to consciousness, to which and of which the teachings of the New Church speak," the NEW CHRISTIANITY has sought "to present the teachings of the Church with living reference to this development, and to discuss their current significance in many fields-fields of artistic endeavor, of church work, of Bible study, of psychological inquiry, of theological thought, of social trends." The board feels that this purpose is now more generally served in the literature of Convention.

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SEVENTH PEACE RIVER DISTRICT ASSEMBLY 1958

SEVENTH PEACE RIVER DISTRICT ASSEMBLY       LORAIN CARBURY       1958

     GORANDE PRAIRIE, ALBERTA, AUGUST 3, 1958

     The Seventh Annual Peace River District Assembly was held in Gorande Prairie, Alberta, Canada, on August 3rd, 1958. Through the kindness of several members of the church in the United States, the Rev. Karl R. Alden was able to come as the Bishop's representative to our Assembly, on which occasion Mr. Alden also dedicated the Gorande Prairie church.
     Mr. Edward Lemky of Gorande Prairie presented Mr. Alden with the key of the church. We were overwhelmed with joy on this occasion, because it represented the culmination of a year of hard work well rewarded. Mr. Alden preached to us on the text: "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head."
     In the course of his sermon Mr. Alden pointed out that although Gorande Prairie already has many church buildings, it was only now, with the dedication of this building, that the Lord could be worshiped in His second coming. He told us that we should now make a place in our hearts and minds where the Lord can dwell; that it is not easy to leave the things of the world and follow the Lord wherever He may lead. There are always things to do instead of going to church or to classes. These worldly cares are often used as excuses for our absence from church activities; and those excuses spring from the holes of the foxes and the nests of the birds, which are plentiful in our hearts and minds. We, in a small group, cannot afford to become discouraged, but must go to the Writings and there seek the Lord. He will show us what to do in order to spread the church around us. Mr. Alden stressed the use of family worship and said: "We feed our bodies three times a day. We cannot expect the church to grow in our mind and heart unless its tender beginnings are constantly being nourished with spiritual food every day." Only through personal effort and sacrifice can the Lord help us to be of use in spreading the church.
     The Assembly banquet was held at the Park Hotel at 6:00 p.m. The subject for the evening was "Responsibility." Mr. David Friesen, Jr. gave an excellent speech on the responsibility of the laity. One of his many good points was that only through willingness to assume responsibility can we enter into a state of happiness; and he proved this point by many examples from our daily lives. Mr. Alden gave a short but inspiring talk on the responsibility of the clergy, in which he emphasized that the main responsibility of a New Church minister is to be true to the Writings, which can be a reality only if they are read and studied from a love of their truths.

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After his speech Mr. Alden was bombarded with questions concerning many different doctrines, and the sagacious way in which he was able to answer them all proved to everyone present that he indeed has a love for the truth of the Writings.
     During the banquet the toastmaster, the Rev. Roy Franson, presented Lavinia Lemky and Viola Friesen each with an overnight case. This was a gift to these two young girls who were to go to Bryn Athyn shortly after the Assembly to take up their studies in the Academy.
     After the Assembly the Rev. and Mrs. Karl Alden accompanied the Bill Hamms to Dawson Creek, where the Aldens were the guests of Mr. and Mrs. Franson. During their stay of fourteen days in Dawson Creek Mr. and Mrs. Alden were kept busy at all times. They were invited for meals at the homes of various members; Mr. Alden conducted a special class with slides for the children every day except Saturdays; and he also made a radio broadcast and gave a doctrinal class.
     We deeply appreciate the Aldens' visit. We know that it was a personal effort and sacrifice for them to accept our invitation, and we feel deeply grateful to those in the church who made their visit possible.
     It was a pleasure to see among us two Evens families from Oyen, Alberta, and the Bill Hamms from Glenview, Illinois. Our hearts were happy and our minds inspired after a memorable occasion in the development of the church in Northwest Canada.
     LORAIN CARBURY
PAPACY AFTER DEATH 1958

PAPACY AFTER DEATH              1958

     "All who come from the earth into the spiritual world are at first kept in the confession of faith and in the religion of their country, and so therefore are the Papists. On this account they always have some, representative Pontiff set over them, whom they also adore with the same ceremony as in the world. Rarely does any Pope from the world act the Pontiff there; yet he who was Pope at Rome twenty years ago [i.e., in 1743] was appointed over the Papists, because he cherished in heart that the Word is more holy than is believed, and that the Lord ought to be worshiped. But after filling the office of Pope for some years he abdicated it. . . . It was granted me to speak with him, and he said that he adored the Lord alone, because He is God, who has power over heaven and earth, and that the invocations of saints, and also their masses, are trifles" (CLJ 59).

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The Old Testament readings for November (Ezekiel 4-20) are in the first part of the book under study. This part contains the prophecies that were uttered before the destruction of Jerusalem to disabuse the people of all false hope of succour from Egypt, and to exhort them to sincere repentance in the prospect of certain judgment. It consists of Ezekiel's call, the general carrying out of his commission, the rejection of the people because of their idolatry, a detailed account of the sins of the age, the nature of the judgment and the guilt causing it.
     Although the prophecies of Ezekiel cover much the same ground as those of Jeremiah, each have their distinct characteristics. Those of Ezekiel consist largely of visions and of the parable-like actions he was commanded to perform. Some of the major subjects in the internal sense of this month's readings are: the perverted state of the church and the destruction by it of the sense of the letter of the Word; the fate of those in the church who are in evil loves and in falsities therefrom and the last judgment; the profanation of what is holy, and visitation and judgment upon those who are of the church; the institution of the church by means of the Word and of doctrine from it, the falsification of doctrine and the subsequent vastation of the church. The successive states of the Jewish Church are then traced; and the story of how the Ancient Church was instituted by the Lord, and what it became among the Jews, is woven into the spiritual -historical record. Thus the successive vastation and final rejection of the church, the Lord's advent, the last judgment and the establishment of a new church in place of the former are the main series developed here.

     The Apocalypse Revealed readings (nos. 876-939) cover Revelation 21 and the opening verses of the next chapter. John sees a new heaven and a new earth, and hears it announced that all things are made new. The holy city descends and is measured and described. The river of life and the tree of life appear, and evil is to be no more. By these visions the state of heaven and the church after the judgment is described. Through the new heaven will exist a new church, which will worship the Lord alone and be in conjunction with Him; and that church is described representatively as to its intelligence from the Word, its doctrine, and its every quality.

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CROSSROADS OF FAITH: 7. DEATH 1958

CROSSROADS OF FAITH: 7. DEATH       Editor       1958


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.
Business Manager           Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     Although death is inescapable it is not itself crucial, for death is as normal as birth. Men and women are brought to the crossroads of decision by two things: fear of death for themselves, and the challenge to see meaning and purpose in it when it overtakes those they love; and the very inevitability of death makes this crisis universal. Yet in this crisis also the revealed doctrines of the New Church give light and healing to those who will receive them in time of deepest need.
     These gifts of the Lord's mercy are within every teaching of the Writings about death, but they come especially through three central ideas. Man is born on earth to choose in the only environment that insures freedom the life he wishes to make his own, and to acquire a basis for personal survival. Only in the spiritual world can man live fully the life he has chosen, and so become the very form of his love. And death is followed, almost immediately, by a personal resurrection; the unique personality the individual has become rises, clothed now in a spiritual body, and gradually puts off everything extraneous.
     The same Divine love which created man for a use withdraws him from the world when the use requires it, and raises him from the dead that he may enter fully into the use as he has chosen to serve it. It is quite natural to fear separation from those we love, and grief when they are taken from us; it is human to confuse dread of the judgment we may have invited with fear of death itself. But where these central ideas are loved and believed, there can be no fear of death itself; no failure to see in it a meaning that will eventually heal sorrow and strengthen faith.

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SECOND SCANDINAVIAN ASSEMBLY 1958

SECOND SCANDINAVIAN ASSEMBLY       BERNICE SANDSTROM       1958

     At the close of the Second Scandinavian Assembly, held in Stockholm, July 25-27, 1958, 1 was requested by the regular Stockholm reporter to write an account of the Assembly for the news columns of NEW CHURCH LIFE. I had made no notes at the time, and have no statistics or inside information on who did what; so I can give only my impressions, now somewhat confused by recollections of the British Assembly, which took place in London the following week.
     For the visiting former pastor of the Stockholm Society, and his wife and family, the Scandinavian Assembly really began a week ahead of time, when the Rev. and Mrs. Bjorn Boyesen invited us to their home to meet again many of our friends. The stay in Stockholm was the culmination of a trip by car which took my husband and me, and our three youngest children-Erik, Elisabeth and Eva-from London through Europe to visit New Church friends at The Hague, Fredericia and Copenhagen in Denmark, Jonkoping and Mangskog in Sweden, and Oslo in Norway. The happy spirit of reunion and friendship provided the background for, and heightened the sphere of, the Assembly for us.
     Again in the home of Mr. and Mrs. Boyesen the Assembly opened unofficially on Thursday, July 24, with a reception for the Right Rev. Willard D. Pendleton. There was a pleasant mingling of Danish, Norwegian, Swedish and English as the guests met old friends and made new ones. Besides Bishop Pendleton, Miss Annie Coop of Manchester, England, and Kenneth Blair and Kurt Nemitz of Pittsburgh, U.S.A., were courageous enough to brave an Assembly held in a tongue they could not understand. Mr. Boyesen extended a warm welcome to Bishop Pendleton and expressed the regret we all felt that Mrs. Pendleton was not able to be present. In his reply Bishop Pendleton spoke of his pleasure in being again in Stockholm, and gave Mrs. Pendleton's greetings to the Assembly. He continuedwith a fewwords of encouragement to the small groups, in which the growth of the church seems to be slow.
     The Assembly was opened officially with an afternoon session on Friday, July 25th. As it was a weekday afternoon, when the attendance must necessarily be smaller, the presidential address was reserved for the evening session. At the first session we heard an address by the Rev. Bjorn Boyesen on "Freedom and Responsibility."
     Bishop Pendleton's address, on "The Visible God," was delivered in English, copies of a Swedish translation being available for all who could follow. Throughout the Assembly, Mr. Boyesen and Mr. Sandstrom took turns as translators when Bishop Pendleton made his contributions to the discussions and when questions and remarks were addressed to him.
     On Saturday morning Bishop Pendleton spoke on New Church education. This address was given under the auspices of Providentia Stiftelsen, an organization established a long time ago to further New Church education.
     The Rev. Erik Sandstrom addressed the Assembly on Saturday afternoon, his subject being "Natural Good and the Good of the Natural." Although discussion after the papers was slow to start at the beginning of the Assembly, it became quite lively before the end.
     The social took the form of a banquet, held on Saturday evening in a gracious festival hall hired for the purpose. The food, though delicious, was served so slowly that the toastmaster, Mr. Boyesen, must have been concerned about fitting in the program!

531


Two lovely items on the program were a group of songs sung by Mrs. Elsa Sigfuss and some piano pieces played by Mr. Carl-Gustaf Rydvall, the Stockholm Society's organist. Mrs. Sigfuss is a well known singer in Denmark and a member of the Copenhagen Circle. There were four short speeches, grouped around the subject "The Growth of the Church." Mrs. Borghild Berner of Stavanger, Norway, spoke of the importance of the Writings in this connection, particularly of the importance of good translations being available in the several Scandinavian languages. Mr. Stig Svensson of Jonkoping told us how his small son had wanted to go to Sunday school and of the subsequent work with the children in the Jonkoping Circle, and stressed the religious education of our children as an important factor in the growth of the church. Mr. Andreas Sandstrom of Stockholm spoke of missionary work, especially individual missionary work; and Mr. Svend Strobaek of Dragor, near Copenhagen, spoke of our services and classes as being of the greatest importance of all.
     The Assembly was concluded beautifully by the Sunday service of worship and the administration of the Holy Supper. The service began with the Confirmation of Lennart Bryntesson of Mangskog, Sweden. Mr. Sandstrom officiated for his nephew and preached the sermon, on "The Divine Force of Attraction." The lessons were read by Mr. Boyesen, and Bishop Pendleton administered the Holy Supper, the two pastors assisting. The presence of three priests on the chancel increased the impressiveness of the entire service.
     After service farewells were said in a spirit of affection for the work of the church. It was our last day in Sweden, for on Monday we sailed for England. I think that all who attended must have felt, as we did, that Scandinavian Assemblies could with benefit be held oftener.
     BERNICE SANDSTROM
CHURCH NEWS 1958

CHURCH NEWS       Various       1958

     PEACE RIVER, CANADA

     On April 20, 1958, at 11:30 a.m., the first service was held in the New Church building in Gorande Prairie, Alberta. The Rev. Roy Franson preached on "The Lord's Church." Several of the members from Dawson Creek had driven the 90 miles to take part in this joyous event. The construction of the building was begun in 1954, when it was decided to purchase an old school, dismantle it, and use the materials to construct a church building in Gorande Prairie.
     Although the Gorande Prairie building project had been started before that in Dawson Creek, the group in Dawson Creek was able to see its church dedicated a year before the Gorande Prairie group. That unforgettable event was a big step forward in the development of the church in the Canadian Northwest, especially since the Bishop himself was able to officiate, and also because it was the first General Church building in Canada west of Kitchener, Ontario, to be dedicated to the worship of the Lord in His second coming.
     The group in Dawson Creek is blessed with many children of different ages. Our pastor has divided them into three classes according to age. Each class receives religious instruction once a week; the middle group meeting on Monday, the older group on Wednesday, and the youngest on Friday. In addition there is a children's service on Sunday. This arrangement has proved most useful, and the children in each group take a great pride in answering their questions correctly and are delighted to learn the songs in the Hymnal. Altogether there are 28 children in the group, but only 24 are eligible for the weekly classes. In this comparatively large number of children we see the future growth of the church. Viola Friesen of Dawson Creek, B. C., and Lavinia Lemky of Gorande Prairie, Alta., began attending the Academy schools this fall; and Hans Franson, Burton Friesen and Gerold Penner are in their second year in Bryn Athyn.
     Our pastor has had occasion also to conduct a beginners class once a week for adult newcomers. This class was attended also by some of our young couples who felt that their instruction in the doctrines of the church had not been adequate. The ones who have entered the church through marriage particularly enjoyed attending these classes.

532



     Every other Friday we have doctrinal class, and on the Thursday of the intervening week the women's reading group meets. The women have done a great job also in helping financially to meet the various needs of our group. They have put on various bake sales, with an average intake of $40.00. This money has been used for various purposes. Materials for the pews have been purchased; also a gas stove for the kitchen and kitchen utilities, and presents for the children at our Christmas parties, to mention only a few things.
     We have also had some social gatherings for young and old. These gatherings, which are most informal, consist mostly of games for the children and dancing to the music of our own band or to records. A luncheon provided by the women is always served.
     The interior decoration of the church is now nearing completion. The grounds are leveled, and some gravel has been brought up to make a parking lot on the property.
     This year's celebration of New Church Day was a great success. The day was perfect, with a clear blue sky and a pleasant temperature of 80 degrees. It was a long caravan of 12 cars that started out for Hendricks' farm, some 12 miles east of Dawson Creek. One carload of people from Gorande Prairie made the 90-mile journey as well. When we gathered at the spot chosen for our picnic we counted 65, young and old, present. The Friesen boys had brought some plywood sheets and saw-horses to make a long picnic table. We enjoyed swimming in the river and the different races for young and old. When the fun of the day had taken most of the energy of both children and parents we all sat down for the more serious part of our celebration. Mr. Franson read to us the Bishop's Nineteenth of June message and then gave us a talk on the significance of the day. He emphasized the importance of the daily reading of the Word and the Writings, which alone will help us to live the truth now revealed for the New Church, and that the joy in our celebration should spring from thankful hearts because the Lord has again revealed the road that leads to heaven.
     LORAIN CARBURY

     HURSTVILLE, AUSTRALIA

     There was a Swedish atmosphere in the church hall when the banquet in commemoration of Swedenborg's birthday was held. A huge Swedish flag, and pictures of Sweden, adorned the walls. On the table were blue and yellow decorations and a beautiful cake with blue and yellow icing. The Rev. Donald Rose gave a talk on "Swedenborg the Man and the Things He Loved."
By all the standards used to rate Sunday school picnics, that of 1958 would be hard to beat.

Go on one smiling summer day,
Go where green lawns lie near the bay,
Take happy, eager children, then
The picnic's on, there's fun again!

     But that reminds me: a warning to societies which may in the future have the services of the Rev. Donald Rose. It is not wise to allow him to stage a Canadian (real) egg-throwing competition! Many good things have come from Canada. This is not one of them.
     Mr. Rose has now paid two visits to the group at Lancefield. There he was made most welcome by the Horner families, for whom he conducted services and classes and showed slides. Lancefield is in beautiful farming country in Victoria.
     On March 23, Mrs. Martha White of Flaxley, South Australia, passed into the spiritual world. Although she lived several hundred miles from Hurstville, Mrs. White had been very interested in the Society's activities and had contributed generously to its uses.
     There have been two work days at the church, and when darkness forced the workers to leave the church and its grounds were neat and tidy. Mr. Rose provided music by tape-recorder, speeded up in order to get more out of the workers.
     In April, three carloads of people made a two-hundred mile dash to Canberra to see Ken Heldon, who is in Duntroon Military College.

533


Also in April we were glad to see Miss Glenys Ellis of Perth, Western Australia, who was in Sydney for a short time.
     The theme for the New Church Day banquet was "Friends Across the Sea." Those who had traveled recounted some of their experiences, while for the benefit of the children Mr. Rose indicated on a map the locations of the centers mentioned. The members of the recently formed group in New Zealand were our guests of honor in absentia.
     Back to his homeland in July came Brian Heldon, the first Australian student in the Academy for nearly thirty years. We have now proceeded to de-Americanize him and turn him into a "dinkum Aussie" again; but we have no wish to de-Academize him, for it is clear, we are happy to say, that he came to love the Academy during his three-year stay.
     Mr. Rose has had encouraging results from a few inexpensive single-line advertisements in the Sydney Morning Herald. For the purpose of finding people who knew something of the Writings, but not about the New Church, the first ad read: "Are you a reader of the Writings of Swedenborg? For information contact. . . ."
     One woman replied: "I am happy to say that I own two of his [Swedenborg's] books, True Christian Religion and Heaven and Hell, which I have reread on numerous occasions."
     Here are two responses from people who have received Heaven and Hell because of a later advertisement:

     "Was thrilled to receive a copy of Heaven and Hell. Many of the statements coincided with previous convictions, and the rest was a revelation. . . . He gives plenty of food for thought, and makes the Word really live, and reveals its deeper meaning and significance." A Gentleman from Sydney.
     "I have read this book twice and have marked many passages in it. I consider it to be one of the most remarkable and startling books I have ever read, but I have an instinctive feeling that every word of it is true, and I thank God for opening my eyes to these vital facts which every Christian should know. . . . I would like to see a copy of this wonderful book in every Christian home in Australia. . . . May God richly bless you and the other people responsible for the free distribution. Now this book has made me keen to read other works by Swedenborg and I would be most grateful if you would send me a list of his books." A Gentleman from Canberra.
     The Hurstville Society is about to launch another project to bring the book Heaven and Hell to the attention of more people. The work will be displayed at a railway station in an attractive showcase. The book will be open, and the page will be turned every few weeks.
     NORMAN HELDON

     THE CHURCH AT LARGE

     General Conference. At further sessions of the 151st Annual Conference, held at Snodland, Kent, certificates of ordination were presented to the Rev. Messrs. E. R. Goldsack, R. Stanley and G. T. Hill, who had been inducted as Ordaining Ministers last year, and certificates of ordination were presented to the Rev. Messrs. L. Chambers, K. W. Staggs and J. E. Teed. The Rev. H. B. Newall was elected president and the retiring president, the Rev. Dennis Duckworth, was appointed to the vice presidency. The Rev. Claud H. Presland was reappointed secretary.
     The secretary's report again showed the smallest decrease in membership for ten years, but commented on the small number of doctrinal classes held. The reports of the Translation Committees announced that the translation of the Pentateuch would soon be completed and that work is continuing on the translation of Mark. A number of new ventures were announced by the National Missionary Board: a filmstrip library, the Northern Ministers' Forum, and a national advertising campaign which will feature twelve booklets on the principal doctrines of the New Church to be written by the Rev. Clifford Harley. The care of the isolated and the Home Worship Scheme came into the debate on this report.

534


The Rev. A. A. Bain was chosen as Conference preacher for 1959.

     Canada. The Edmonton (Convention) Society of the New Church, which was organized under the Rev. Peter Peters in 1940, will erect its first building, "a church building for worship and Christian education," in the new subdivision of Killarney. Until now the Society has met in homes and in rented halls. The Rev. Erwin D. Reddekopp is the pastor.

     Mauritius. The Mauritius Society is preparing to publish a French Liturgy containing five Sunday Services, twelve Special Services, Prayers, and a small selection of Psalms and Chants.

     THE ACADEMY OF THE NEW CHURCH

     Enrollment for 1958-1959

Theological School          6
College                    64
Boys School                    72
Girls School               83

     LOCAL SCHOOLS

     Enrollment for 1958-1959

Bryn Athyn                    284
Colchester                    16
Glenview                    101
Kitchener                    26
Pittsburgh                    30
Toronto                    15
TWO NEW BOOKS 1958

TWO NEW BOOKS              1958

     SPIRITS AND MEN

     By Hugo Lj. Odhner

     The essays composing the chapters of this book reflect the highlights of doctrine about the mysterious relationship of the two worlds. They tell of our attendant spirits and their influence over our minds-how various types of spirits are invited and how they use our memories. The book shows also how spirits are involved in our dreams, and how they aggravate our diseases. It should be of interest to all New Church readers.
     228 pages, including an index and many hundreds of references to the Writings. Price, $3.00.

     THE CITY OF GOD

     Conversations on the Doctrines of the New Church

     By Karl R. Alden

     This book has been written by Mr. Alden on the basis of his many years of experience in explaining the doctrines of the New Church. It is designed, he says, to help the layman to explain the church to his friends; when he does not feel quite adequate to the task he can say, "Here, read Mr. Alden's book!" Price, $3.00.
     These books may be obtained at the Academy Book Room, Bryn Athyn, Pa., in time for Christmas.

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WHY THE LORD WAS BORN IN BETHLEHEM 1958

WHY THE LORD WAS BORN IN BETHLEHEM        GEORGE DE CHARMS       1958




     Announcements






[Frontispiece: Photographs of the interior and exterior of the Los Angeles Circle's Chapel.]

NEW CHURCH LIFE

VOL. LXXVIII           DECEMBER,                    No. 12
     "Unto you is born this day in the city of David a Savior, which is Christ the Lord." (Luke 2: 11)

     Seven hundred and fifty years before the advent of the Lord, the prophet Micah foretold the place of His birth, saying: "Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting" (5: 2). This prophecy was well known to all who were familiar with the ancient Scriptures. The simple shepherds to whom the angels appeared on the night the Lord was born may not have been aware of it; but when they "made known abroad the saying, which was told them concerning this child"-"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, which is Christ the Lord"-many who heard it must surely have remembered the prophecy, and have wondered if this were not indeed the promised Messiah. The wise men from the east knew about the star from a much earlier prophetic saying; but because they did not possess the Jewish Scriptures they had probably never heard of Micah. However ' when they asked King Herod, "Where is He that is born King of the Jews?" the chief priests and scribes, quoting the words of that prophet, indicated that they should seek the child in Bethlehem.
     It is wonderful to realize that even before the dawn of history it was ordained, of providence, that the Lord, when He came, should be born in Bethlehem of Judea. It seems strange that this should be so, for Bethlehem was an obscure and tiny village, one of the least "among the thousands of Judah." It is so old that no one knows when it was first inhabited.

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It is not connected with any momentous events of national importance, and we find surprisingly few references to it in the Sacred Scripture; yet what is there said, when viewed in retrospect, forms a perfect chain of circumstances running through the entire story of the Jewish nation, and leading unmistakably to the crowning event of the Lord's birth. In this fact there lies a hidden meaning of profound spiritual import that could not be revealed before the Lord had made His second coming.
     The writings tell us that "Bethlehem" represents the "spiritual of the celestial" By this is meant the truth we perceive when the mind is inspired by the heavenly love, that is, by love to the Lord and charity toward neighbor. What is then seen is the truth concerning God; and especially this, that God is Man. To establish that truth eternally in the minds of men was the supreme purpose for which the Lord was born into the world.
     How can it be said that the Lord came into the world to proclaim the truth that God is Man? Surely this idea of God, like the little town of Bethlehem, is old beyond remembrance. The first created men so thought of Him when the angel of Jehovah appeared to them in vision. Moreover., the idea of God as human is the very first idea of all to be impressed upon the wakening mind of every infant; impressed by the loving care of a mother, who seems to the child as one who has all power, who knows all things, and who is everywhere present at all times, an unfailing guardian and merciful provider. Out of this impression the whole concept of God arises in every human mind, a concept which is later strengthened and confirmed by the teaching of the Word, which everywhere presents the idea of God as a Heavenly Father.
     This explains why everyone as it were instinctively thinks of God as Man, and why this has always been so. As we read in the Heavenly Doctrine: "Thus did the ancients before Abraham, and after him, see God; thus do the nations in countries outside the church see God, from an interior perception [even though they know not who He is] . . . thus do all little children and youths, and simple and well-disposed adults see God. . . . [In fact] the whole heaven and every one there has no other idea of God than as Man; nor can he have any other idea, since the whole heaven is a man in the largest form, and the Divine that proceeds from the Lord is what makes heaven; consequently, to think of God otherwise than according to that Divine form, which is the human form, is impossible to angels . . . [and] this idea of God flows in from heaven with all in the world, and resides in their spirit. . . . This is said in order that it might be known that it is intuitive in man's spirit to see God as Man" (AE 955).

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     Concerning Bethlehem, we are told that it was originally called "Ephrath" or "Ephratah," a name meaning "fertility"; but after the land had been conquered by the Israelites, under Joshua, the name was translated into the Hebrew tongue and became "Bethlehem," which means "the house of bread." Here Benjamin, the youngest son of Jacob, was born; and, later, David, the youngest son of Jesse, was also born here. Here, too, by Divine command, Samuel anointed David to become the king of Israel; and for this reason Bethlehem was called the "city of David." Moreover, the Lord promised David, saying: "Thy seed will I establish forever, and build up thy throne to all generations" (Psalm 89: 4); a prophecy which could not be fulfilled literally unless it referred to the Messiah, of whom it was foretold that He was to come from the house of David (Isaiah 11: 1; Jeremiah 33: 15-18). This is why the angel, at the annunciation, said to Mary: "Behold, thou shalt conceive in thy womb and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end" (Luke 1: 31-33).
     The significance of this may in some measure be seen when it is known that the idea of God as Man is the primary and most essential truth of all religion. Without it there can be no love or worship of God. It is the gate of entrance that opens the mind to the perception of all spiritual truth. It is that, therefore, which makes the mind spiritually fertile, and feeds the soul with the bread of heaven. It is that alone which enables man to combat and overcome the sensual appearances which threaten to destroy all faith in God. Benjamin was born when "there was but a little way to come to Ephrath," because he represents the "medium" or the "intermediate" between truth and love, between what we learn by means of our senses and what we inwardly perceive from affection or love. As the mind acquires an increasing store of knowledges by way of experience, every one naturally begins to think in terms of time and space and the physical properties of material things. So thinking, he is tempted to deny that God is Man, for God must be infinite. He must be everywhere present throughout the unfathomable reaches of the universe; while man, as we know him, is a tiny creature, extremely finite, limited both in mind and body. God must possess all knowledge, while man in an entire lifetime can become acquainted with only a small fragment of the vast store of wonders the world has to offer. God must be the acme of perfection, while man manifests passions which can by no means be ascribed to Divinity.
     At first, during childhood and youth, this contradiction is not fully realized, and the idea of God as Man persists in spite of it; but the time comes when the issue must be squarely faced.

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There appear to be but two possibilities: either God is not infinite, or He is not Man. Many cling to the idea that God is Man, yet ascribe to Him finite qualities and human imperfections. This is unavoidable with children; and many, throughout life, innocently continue to think of God in this way. But if man confirms the idea that God is not infinite he falls into idolatry. On the other hand, those who confirm the idea that God, being infinite, cannot be human, can think of Him only as a formless mechanical force at the center of the universe, an implacable fate. This idea destroys every possibility of love and worship. It makes a mockery of religion, rejects the efficacy of prayer, and plunges the mind into materialism.
     There is, however, a "medium," an "intermediate" that delivers man from both these alternatives. It is this that was represented by Benjamin, and later by David, who overcame the enemies of Israel and made possible the peace and prosperity which were enjoyed in the days of Solomon. And the victories of David foreshadowed the triumph of the Lord over the hells, and the redemption of the race to be accomplished by Him at His coming.
     Bethlehem represents the intuitive perception that God is Man, a perception that is mercifully implanted in the mind of every human being from earliest infancy. Everything recorded in the Word concerning that city depicts the way in which the Lord, in His providence, preserves that perception, both in the race and in the individual. He preserves it because only in this city can the Lord be born; only out of this idea can a true vision of God arise. The Lord Himself is the only medium through whom the apparent contradiction may be reconciled. Only by God taking upon Himself a finite body by birth into the world, and by the gradual process of glorification removing from it every finite limitation that He might rise from the grave leaving nothing in the sepulchre; only by showing Himself to His disciples after His resurrection, a perfect Man over whom death had no power; only by revealing His glorified Human in the truth of the Heavenly Doctrine wherein He may be seen as infinite love and infinite wisdom in human form, could He demonstrate that He is Man: not because of the body, but because of the love and the wisdom that together create the body and form the spirit of man within it. Only thus could He lead man to think of Him with rational insight, not from space and time and the properties of matter, but as Divine love in Human form, and thus from the very essence that makes man to be man. In this idea of Him there is no limitation, but infinite humanity in all perfection-a Heavenly Father to be loved and worshiped as the source and author of all power and all mercy, our Creator and our Savior to eternity.
     Bethlehem, the intuitive perception that God is Man, is the only source from which this spiritual understanding, the rational vision of God, can arise.

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Here alone can the Lord be born for us. The heaven-sent ideas of infancy and childhood are the manger in which He must be cradled. But the Heavenly Doctrine, given at His second advent, is the only medium whereby these childish ideas may be lifted up above the binding appearances of the senses, that the Lord may be seen as He truly is in His glorified Divine Human, fully united with the Father, the infinite Soul of all the universe. The possibility of that vision was assured to all who would be willing to hearken to His Word when He came by birth into the world. This was why the angels rejoiced and sang for joy. It is why that joy will fill the heart of everyone today, and in all time to come, who sees in the Heavenly Doctrine the fulfillment of the promise given: "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, which is Christ the Lord." Amen.

     LESSONS: Psalm 89: 1-4, 15-21, 34-37. Luke 2: 8-18.
     MUSIC: Liturgy, pages 530, 541, 536, 516, 515.
     PRAYERS: Liturgy, nos. 51, 117.
OFFERING HIM GIFTS 1958

OFFERING HIM GIFTS       Rev. KENNETH O. STROH       1958

     A Christmas Talk to Children

     You children all know why we celebrate Christmas. At Christmas time we remember that night, many hundreds of years ago, when the Lord came down and was born into the world. He came so that He might save us from the power of evil spirits from hell, and might make it possible for everyone to go to heaven, if he wished. And to remember that wonderful time we go to church to worship the Lord, marching with gifts toward His altar. We sing songs that tell about His birth, and make representations of the baby in the manger.
     But is not Christmas also a time when we give and receive presents? Are you not all wondering what nice surprises you will find when you open your packages? But have you ever thought why it is that we give gifts? We give them to our friends and to those others we love, do we not? And the gifts are signs of our love and our friendship. You know, in olden times men always brought gifts when they came to see an important person, such as a priest, a prophet or a king.

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This did not mean that the king needed to have a present. But men brought him gifts to show that they loved him and knew how very important was his work.
     That is why the wise men brought gifts to the Lord, who is the King of kings. These wise men lived in a far eastern country. They knew that some day the Lord was going to come into the world in the land of Judea. For the Lord's prophets had told about this. And long before, a prophet from their own country, whose name was Balaam, had said: "There shall come a star out of Jacob, and a scepter shall rise out of Israel." But the wise men did not know when the Lord would come. And they waited patiently, hopefully.
Then, one dark night, the Lord bowed the heavens and came down into the world. And when He did so, all the angels in heaven gave thanks and rejoiced. As He came, His glory shone so brightly that all the heavens saw a light far brighter than they had ever seen before. This light was also seen by humble shepherds, who heard the angels praising God and saying, "Glory to God in the highest, and on earth peace, good will toward men." And it must have been the same glory, the same bright light, which was seen by the wise men from afar and which appeared to them as a star.
     As soon as the angels had gone away, the shepherds went into Bethlehem to see for themselves what the Lord had made known to them. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. So, too, as soon as the wise men saw the star in the east, they wished to see this thing which had come to pass. After traveling many days they came to Jerusalem and asked where they could find the Lord. Of course, when the wicked king Herod heard about this he was troubled: for he was afraid that the Lord might take away his power and might stop him from doing evil things. So Herod helped the wise men to find where the Lord was: for Herod planned that when he had found the Lord he would kill Him.
     But Herod could not hurt the Lord. And, leaving Jerusalem, the wise men saw the star once more. When they saw it, they rejoiced with exceeding great joy. The star led them to the house in Bethlehem where the young child was staying with Mary His mother. And when the wise men had gone into the house they fell down, worshiped the Lord, and offered Him gifts: gold, and frankincense and myrrh.
     These gifts were very precious. But they were not the most important things that the wise men gave to the Lord. Did you know that? For what was most important was their love of Him and their longing to see and worship Him. And it is the same with you: for the gifts that you bring with your hands to the Lord, or to your friends, while they can be very precious, are not the most important things.

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It is important that you should give them, but only because they are signs of those real gifts which are the gifts of love.
     How, then, can you give these real gifts to the Lord? First of all, like the wise men, you must know what is in the Word. You must learn the stories of the Word, and what they tell about the Lord, because, when you know these things, you will be able to understand how great is the Lord's love, His wisdom and His mercy. In your minds you will be able to see what the Lord is like. You will know and see Him clearly in a light such as only the Lord can give: for He said, "I am the light of the world." And when you know about the Lord from the Word, this knowledge will be as a beautiful shining star, lighting the path that leads to heaven.
     If you follow the leading of this wonderful star, if you follow the teaching of the Word and learn to love to do what the Lord says, then the Lord as it were will come and be born in your minds and hearts. And you will be able to give Him those true heavenly gifts, the gifts of love, which He wants you to give and which He will accept. The wise men presented unto Him gold, and frankincense and myrrh. And your doing of the Lord's commandments will be like the myrrh, used by those ancient men. Your worship and your prayers will go up to the Lord like the smoke from the burning of sweet smelling incense. And your love of the Lord will be as precious as pure gold.
     These, above all, are the gifts you should give to the Lord at all times, and which you should remember at the time of Christmas, the gifts of love and worship. And those who give these gifts will be happy and wise like those men of old who loved the Lord and who saw His bright and heavenly star in the east. When they saw the star they rejoiced with exceeding great joy. And, bringing gifts, they came to worship Him. Amen.

     LESSON: Matthew 2: 1-12.
     MUSIC: Liturgy, pages 526, 521, 520.
     PRAYER: Liturgy, no. C9.
GIFTS OF THE MAGI 1958

GIFTS OF THE MAGI              1958

     "By 'gold, frankincense and myrrh' are signified all things of the good of love and of faith in the Lord; by 'gold' those of the good of love; by 'frankincense' those of the good of faith; and by 'myrrh' those of both in things external" (Arcana Coelestia 9293: 3).

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PURPOSE OF THE ACADEMY 1958

PURPOSE OF THE ACADEMY       Rev. WILLARD D. PENDLETON       1958

     Charter Day Address

     (Delivered at the Cathedral Service, October 17, 1958.)

     By definition, a charter is an instrument in writing, from a sovereign power, which grants certain rights and privileges to the recipient. The charter of the Academy, therefore, is a legal document which establishes the right of the institution "to confer degrees and grant diplomas as other colleges and universities" (Article V). In this the Academy does not differ from other institutions of higher learning, yet it is to be observed that the purpose for which these powers were granted is unique; for we read in Article 11: "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." It is in this that the Academy differs from every other educational institution, and apart from this purpose it has no reason for existence.
     If, then, in celebrating the eighty-second anniversary of the Academy we would evaluate its work in terms of its charter, we must ask ourselves to what extent it has succeeded in promoting the establishment of the New Church on earth. Yet, by what criteria can we measure the usefulness of the institution? The fact is, we cannot say, Lo here! or, Lo there! For as the Lord said to the Jews: "The kingdom of God cometh not with observation" (Luke 17: 20). Nevertheless, the uses which the Academy serves are basic to the life of the church. In educating young men for the priesthood, in the publications of the Writings and collateral literature, in the upbuilding of a library, and in providing systematic instruction in the Divine doctrine for all its students, the Academy has been faithful to its original purpose. Unlike so many institutions of learning which began with a religious purpose, the Academy has not deviated from its intended course; neither has it at any time compromised its faith in order to gain some external advantage.
     With the founders, we stand firmly upon the thesis that the Writings are the spiritual sense of the Word, and, as such, the sole authority within the church. We also share with them their faith in New Church education.

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Indeed, we would go so far as to say that this means of establishing the church upon earth is implicit in the prophecy of the New Church from the beginning. For do we not read in the Apocalypse that the woman clothed with the sun, who was persecuted by the dragon, "fled into the wilderness where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days"? (Revelation 12: 6). By "a place" is here meant a state, that is, a state of instruction, in which the church is to be preserved among a few while provision is being made for its growth among many (AE 732). To this end New Church schools are needed, for the work of the church is the work of instruction, and for this we cannot look to the educational institutions of the world. If the New Church is to survive in the wilderness it must provide for itself an educational environment that is conducive to the acceptance of the Divine doctrine; for as the founders of the Academy so clearly perceived, the faith of the New Church cannot be commingled with the faith of the former church; neither can it find a place for itself among the intellectual persuasions of this or of any other day.
     Let us have no illusions, therefore, concerning the Academy; it is not what it appears to others to be. It is not another benevolent institution that teaches from some kind of religious bias. It represents an entirely new concept of education, founded upon a true concept of God and of the meaning and purpose of life. If this seems presumptuous, then let us go to the Writings and determine for ourselves whether they be of man or of God. If, as we firmly believe, they are of God, does it not follow that we should provide those means of instruction by which men may be introduced into the Divine doctrine? This is the mission of the Academy, and we acknowledge no other purpose. It is, therefore, in its allegiance to the Writings that the Academy is distinguished from all other educational institutions; and in the acknowledgment of the Writings as the Word the way is opened for the true growth and development of the church.
     Living, as we do, in an age that no longer credits the possibility of an authoritative revelation, we are peculiarly conscious of our isolation. Are we not at times afflicted by the thought that if this be the truth, why is it that men do not acknowledge it? Yet the answer to this is implicit in the prophecy of the New Church; for are we not told that the New Church will begin with a few, that is, with those few in whom the will to believe has not been destroyed through the loves of self and the world? (AE 732). Does this not indicate that the most fertile field of evangelization is with the children of New Church parents; that is, with those in whom the affection of spiritual truth may yet be preserved? Here is a state prepared for the planting, a state in which the loves of self and the world have not as yet become self-calculating.

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To ignore it is to defeat the purpose for which it is intended, as is clearly evident from the doctrine of remains.
     In the final analysis, it is upon this doctrine that the case for New Church education rests. The thesis is that what is not received with delight is rejected, but what is received with delight remains. Thus it is that while man is as yet in a state of innocence, that is, in a state which responds with delight to instruction from the Word, he should be introduced into the primary truths of Divine revelation. Upon these truths, as a house upon its foundation, the superstructure of the mind is to be built. New Church education, therefore, is a matter of progressive instruction, resting upon the child's first formed concept of the Lord as a Divine Man, and extending to an ever-increasing perception of the Lord as He is in His own Divine Human. It is, as the Reverend William Henry Benade once said, "a work of immeasurable extension and use."
     Having adopted New Church education as its primary work of charity, the General Church cannot turn back. By conscience and conviction we are committed to this cause; yet we must face the fact that in the implementation of this use we are going to be faced with increasingly difficult problems, for although the harvest is plentiful, the laborers are few (Matthew 9: 3 7). At no time in the history of the Academy have we been as acutely conscious of this. Within the immediate future the demand for higher New Church education will far exceed the limits of our existing staff and facilities. This situation is already reflected in our primary schools. The time has come when we can no longer take New Church education for granted. If we are to sustain all of the uses prescribed and implied in the charter, a new beginning will be necessary. As a people we must be stirred by that spirit of determination which characterized the Academy movement at its inception. By this I do not mean to imply that we have lost the vision of New Church education. The projected upsurge in applications for admission is ample evidence that we have not lost faith. But our tendency is to think of the future in terms of the past, and to assume that what has been provided will always exist. This is not true unless we make it true, unless each generation cooperates with providence by providing those means through which providence operates.
     What is needed at this time, therefore, is an awakened sense of responsibility, a new concept of the obligations to which we are committed by the uses prescribed in the charter. If we fail in this, New Church education will become the privilege of the few, and in time will defeat its own purpose. Let us not make the mistake of thinking that this work, which was so ably begun, is securely established. The situation in which we find ourselves today is not essentially different from the past; it is merely more complex.

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Now, as then, New Church schools are needed; not schools whose growth is predetermined by fixed enrollments, but schools capable of meeting the demand for New Church education as it develops. Having put our hand to the plough, let us not look back, but forward, focussing our sight upon the problems immediately ahead. Here we will find a challenge that will measure our devotion and will have profound implications in the unforeseeable future. Let us not underestimate the importance of the next ten years in the development of New Church education. Either we will succeed in extending its usefulness, or else we will become committed to a policy of retrenchment. More than we may perceive at this time is dependent upon us.
     In the year nineteen seventy-six the Academy will celebrate its one hundredth anniversary. We wonder if on that occasion we will be able to refer to it as a century of continued progress. As of this date we could do so without hesitation; for while the growth of the Academy has been slow, and at times almost imperceptible, firm foundations have been laid, and the institution has accepted every commitment. But the history of the years that remain is yet to be written, and the record is our responsibility.
     What, then, is it that is being asked of us at this point in the history of the church? Is it not the willingness to accept a greater measure of responsibility in the extension of the use to which these schools are dedicated? We are fully aware that there are limits to what we can do, but let these limits be determined by the full measure of our devotion rather than by what may seem expedient. Anything less than this will not prove sufficient, for New Church education cannot survive in an alien world except among those who willingly devote themselves to the use. But bear in mind that uses are not abstractions. They come to us in the form of responsibilities, and unless we accept these responsibilities the use cannot be sustained. Yet is it so much that is being asked of us? Does not he who loves the end also love the means? Is it not stated in the Writings, that "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 a knowledge of them, and through this progression the affection of use comes forth and becomes charity"? (F 14).
     If, then, we regard New Church education as "a work of immeasurable extension and use," does it not follow that it is also a work of continual implementation? And is it not in the implementation of the use that the affection of good is expressed and becomes a work of charity? Thus it is that in adopting New Church education as its primary work of charity, the General Church has committed itself to an ever-recurring and constantly increasing measure of responsibility.

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This is as it should be, for the growth of institutions, as well as of men, is dependent upon their ability to accept the progressive responsibilities of use. And if at this stage in the development of the church it seems that so much is dependent upon so few, let us not be discouraged. Is this not implicit in the prophecy of the New Church from the beginning? The faith of the New Church cannot take root save with those who are in the affection of truth; that is, with those who will to be led by the Lord. If at this day they be few, it will not always be so. But one thing is certain, the growth of the church will not come by way of mass conversion; the very nature of the Writings prevents it. It will come in the only way it can come; that is, by way of the slow process of instruction and education. The knowledge of a thing must precede the perception of it, and until men know what the Writings teach they cannot perceive the truths that are contained therein.
     Does it not follow, therefore, that New Church schools are needed; not only schools in which men may be prepared for the ministry, but also schools in which the mind of the child may be introduced progressively into the perception of the truths of the Word? After all, is not all education a matter of interpretation of the knowledges which men possess? And if we would provide for our children an environment that is favorable to the acknowledgment of the Divine doctrine, must we not establish schools in which all the knowledges of the curriculum are ordered in such a way that the truth of the Divine doctrine may be seen and understood? For "what man is there of you, whom if his son ask bread, will he give him a stone?" (Matthew 7: 9). Surely, we cannot in conscience fail to provide a New Church education for those who are dependent upon us. Yet if we are to do this, there is much to be done. New Church education cannot be taken for granted, for the means by which it is implemented are the responsibility of men.
ENDS AND MEANS 1958

ENDS AND MEANS              1958

     "Good is nothing else than use; wherefore charity in its first origin is the affection of use. And as use loves the means necessary for its existence, the affection of use produces the affection of means, whence comes the cognition of them. Through these in their series the affection of use exists and becomes charity" (Faith 14).

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LORD'S PRAYER AND THE CREATION WEEK 1958

LORD'S PRAYER AND THE CREATION WEEK       Rev. ERIK SANDSTROM       1958

     10. Summary

     The Lord's Prayer is followed immediately by these words: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6: 14, 15). Their form and position both mark them as a summary of the prayer. We have seen that the six petitions, together with the closing ascription-"For Thine is the kingdom, and the power, and the glory"-constitute as it were a new creation story; and that this is the story of the creation of the fifth and crowning church, the new heaven and the new earth, which, as the Lord's bride and wife, is to endure forever.
     This story begins with our turning to the Lord in His Divine Human for enlightenment and leadership, thus with our making Him our Father in the heavens and hallowing only that which bears His name. This is the beginning of wisdom and the beginning of innocence-the willingness to be led by nothing else and by none other than the Lord. This beginning having been made, the Lord takes man on a long journey, through the valley of the shadow of death to the mountain beyond, where a table has been prepared for him in the presence of his enemies, his head is anointed with oil, and a cup running over is given into his hand (Psalm 23).
     Man progresses in this journey by learning to value the things of heaven more than those of the world, the waters above the expanse more than those beneath; thus praying that that higher realm, the Divine kingdom, may come. Then he is faced gently with the price to be paid: he is introduced to repentance, and the "tender herb, the herb yielding seed, and the tree bearing fruit-the firstfruits of spiritual life-begin to develop in his mind. He now prays: "Thy will be done in earth, as in heaven." Thus he begins to prepare his external mind for the reception of influx from heaven through the internals of his mind-through the remains of affections and perceptions that in the foreseeing Providence of the Lord have been held in readiness for this use. That is the warmth and light of heaven, the two great luminaries of the kingdom that is not of this world shining upon him.

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From that warmth and light his knowledges, too, sparkle as so many stars. His external mind is being fed with the bread of heaven.
     This having been done, the Lord will permit him to face combat, for he has now been armed with the sword of truth as well as trained in its use. There is, in the state of his mind, the hope of victory. He must therefore encounter the foes of his own household, purging himself of the dross of self intelligence and mistaken pride. Nay, he must experience a sense of being lowly helpless and forsaken; until in the end, when his sword is nearly falling from his hand, an invisible warrior by his side makes Himself known and, after all, gives victory to that sword. That is when he knows forgiveness, for he has sensed the dread of his immense debts; and how could those debts be remitted unless he was brought into humiliation? So he implores forgiveness, and knows for the first time what little right he has to deny others that act of mercy.
     This is the day when his faith becomes living, for it has been made dear to him by his life and death fight for it. The knowledges and reasonings-especially those from the Word-in which his intelligence had formerly taken such pride are now animated by the soul of faith, and are likened to the fish of the sea and the birds of heaven. Next, his will itself must be cleansed; that is, he must be separated from his former will and be given a new will. This is the final ordeal, the one that he fears the most. He is called on to give up his life in order that he may find it. He would then echo faintly the words spoken at Gethsemane from the Mary-human: "If it be possible, let this cup pass from Me" (Matthew 26: 39). Urged by the life that he is losing, he prays to be spared temptation, even while he realizes, from the life he is receiving, that there is no turning back, and that he must indeed be delivered. Thus are the affections of his heart made alive also, and the human itself with him, the essential charity, is born. He is now an image after the likeness of the Divine Human. Then follows the sabbath of peace, the kingdom that is ruled only by the inflowing Divine good and truth. To these alone are attributed power and glory.
     It is in this state that man's very head, that is, his ruling love, is anointed with oil; and that his understanding, filled to capacity, runs over with truths of wisdom as a cup with holy wine. The mountain to which he has been brought is seen to be none other than the mountain of Zion, on which the new and celestial Jerusalem has been built. There is no other New Jerusalem than the city of heavenly doctrine, built by Divine grace in affections that receive. And all who have that city within them will dwell together internally, and so constitute that boundless kingdom, concerning which it cannot be said: "Lo here! or, lo there!" (Luke 17: 21).

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Nevertheless, if such-and those also who have, perchance, only set their feet on the narrow and winding path that leads to the mountain-will worship together on earth, and work together for the spread of the internal kingdom, they will have the right to call their general body by the name of the city, for it will be a body that lives from its soul.
     One might wonder why the Lord, having taught the multitudes the perfect prayer, and having included in it a petition for forgiveness, should afterwards repeat only that one theme by way of a summary, saying: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." The reason is that in these words He spoke of the conjunction of love to the Lord and charity; and these are the two things that pervade the prayer, its very heartbeat and breath. By obtaining Divine forgiveness for himself man receives love to the Lord in his heart, for if his sins are forgiven then the things that hinder love removed, and by himself exercising forgiveness he sets his heart on charity. Moreover, the indissoluble union of these two, love and charity, is revealed in the mode by which the Lord knits His words together, for He permits of no escape from the conclusion that His forgiveness is conditional on man's forgiving. Love to the Lord and charity are not two things but one, although spoken of as two. They are two aspects of one love, the higher aspect turning to the Lord and the lower to man. That is why the Lord says also: "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matthew 25: 40).
     We have already seen that forgiveness consists essentially in the removal of evil and its replacement by good, and this by real and purposeful repentance; thus that Divine forgiveness requires an active initiative on the part of man as of himself. We have seen also that all things whatever can be forgiven, provided only that man is willing to be led by the Lord in His Divine Human and to submit to His teaching and His commandments; and that therefore the only state that cannot be forgiven is the state that denies the authority of the Lord Jesus Christ in one's own life and the authority of His instruction and guidance, that is, of His Word. For if man rejects these two things, the Lord and His instruction, then there is nothing by which the Lord can reach the heart of man to effect His work of salvation there. That state is called the sin against the Holy Spirit because the Holy Spirit is the Divine operation.
     But having attended to these things earlier we should now, keeping them in mind, turn to the state that does forgive and does receive forgiveness. What is it to forgive? It cannot just be saying, "Certainly," if someone says, "Forgive me."

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Nor can real forgiveness be a mere thought that excuses evil in others in a spirit of external or indifferent tolerance. Must not true forgiveness be an act of the will? And can the will act by merely assuming an attitude of benevolence? The Lord never forgives in that way. He forgives by fighting against the man, that is, against the evil with the man from which he must be delivered, and at the same time by stirring, enkindling, and inspiring the good that is with him. A man, in exercising forgiveness, ought to do likewise. In short, he must appeal to whatever good he sees in his neighbor, and refuse to be associated or in any way conjoined with the evil that is manifested in him.
     That is why forgiveness signifies charity; and that is why, also, spiritual charity is so immeasurably greater than the sentiment which is called by that name in the world. No man can have it without regeneration. It is a new thing created in the mind, in fulfillment of the doctrine that ("a man is born to the end that he may become a charity" (Char. 126). That charity, then, is the new man, for it is the man's new ruling love. It dominates all things of the mind and imparts to the understanding an outlook of wisdom. Charity is circumspect in looking to the things that live and really matter. External things and circumstances become important to it only in so far as they relate to the kingdom of love and mercy, wisdom and faith. Charity reaches out for all things that are beautiful, innocent and useful, in a loving wish to be associated and conjoined with them; but while regarding things that are contrary, and dealing wisely with them according to their merits, it ever keeps them outside of itself and guards zealously lest they enter in through the door of its own internal dwelling place. It is like Daniel and his friends, serving in Babylon, but unwilling to defile themselves with "the portion of the king's meat, nor with the wine which he drank" (Daniel 1: 8).
     Once this charity has been established, it becomes self evident to deal with one's neighbor "in accordance with his spiritual good, and his moral, civil and natural good therefrom" (Char. 214); or, of course, in accordance with the lack of these things, if such should be the case, For charity knows that unless it can reach something spiritual and living within the neighbor, that is, something of innocence and willingness to be led by what is good and true, it has not reached at all the man who is to live forever, and therefore has not performed an act of spiritual charity.
     But it is not only after regeneration that man must act according to this doctrine. The law must be practised before it can be mastered. Knowing the doctrine is itself a commission to apply it.
     To the natural man, however, this is a hard saying. The natural man says in his heart: "Are we not to do good equally to all, and are we permitted to judge internal states"; thus making out a case for continuing to live a routine life without burdening his mind with any spiritual responsibility.

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But we are not to do good equally to all! We are to do good, indeed, but with discretion and discernment, lest the good that we do turn out to be no good at all. And as for judging states, this is not forbidden! What is forbidden is to condemn. The Lord indeed says: "Judge not, that ye be not judged." But the context shows what judgment He refers to, for He continues: "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" (Matthew 7: 1, 3). The judgment that He forbids is harsh and haughty judgment from self, or in comparison with self, which by its nature is a judgment of condemnation. True charity has nothing of this in itself. In fact, it abhors the thought that there should be nothing of internal good, nothing of innocence, in other men; and it looks for these things with all the hope of love, while at the same time acting with discernment according to the states of others as they come to open view at the time. And so doing, man heeds the Lord's other command with reference to judgment: "Judge righteous judgment" (John 7: 24); for he is now using discernment according to doctrine, and in all humility is judging from doctrine and not from self.
     This is the state that is described by forgiving others. For only he who sees can forgive. It must not be believed that it is only the condemnatory eye, the eye of the proprium, that can discover the neighbor's trespasses. It is true that it does see, also, but it makes a distorted picture out of that which it beholds, for it loves to make a beam out of a mote where other men are concerned. But the eye of charity sees truly. It does not judge from temporary appearances, but discerns and estimates from truth (John 7: 24), for it sees in the light of heaven. That light does disclose evil, but does so with mercy.
     Hence charity is seen to be joined with wisdom. Spiritual charity is, in fact, born of truth; it is the very child of revealed doctrine. That is why the Lord is in it, and why He conjoins. Himself with it.
     The truth that makes charity is all contained in the Lord's Prayer, for rightly understood it is indeed a creative prayer. But what that prayer intends to create is not the love that existed with the most ancients! That love was not born of truth, but of inflowing good. Today the Lord creates a new kingdom, a spiritual kingdom, and He is making it as the crown of all the ages. It, too, will have its celestial element; but that will ever be the celestial of the spiritual-good from truth. That is the new order. Therefore the Lord says: "The word that I have spoken, the same shall judge him in the last day" (John 12: 48). The Word that judges, however, is also the Word that forgives. For Divine truth is never alone; it is the form of good and of mercy.

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     If, therefore, knowing the truth, we are also able to forgive, then we will receive the spirit of the Divine prayer into our hearts; and the Lord will forgive by making each one of us a "charity," for the sake of becoming which we were born. But if we do not have this charity, or if we do not strive for it, then the Lord cannot forgive us our trespasses; no matter what we know, and no matter how much we pray.
IN OUR CONTEMPORARIES 1958

IN OUR CONTEMPORARIES              1958

     In an article published recently in the NEW-CHURCH MESSENGER, "Financial Assistance for Higher Education," Mr. George Pausch addresses himself to the problem of staffing "our ministry with enough dedicated young men to lead us forward in the near days to come." The article refers to the current experiment which has aroused much enthusiasm in Convention, the application of group dynamics to the problems of that body, and notes that while there are some fifty-five societies and groups in Canada and the United States within Convention, there are only thirty-six ministers in active service in these countries. Mr. Pausch believes that Convention has in its societies young men to whom the challenge of leadership in the ministry is beckoning, and that it has the financial resources to help these young men to prepare themselves for the training needed in its Theological School. The proposal is that the Augmentation Fund, which contributes to the support of students attending the Theological School, should also assist in defraying the cost of preliminary training in undergraduate institutions.
     The September-October issue of the NEW AGE, the Australian bimonthly journal, contains a history of the Brisbane Society written by Mr. Joseph Leech, who has been the Leader of the Society since 1930. The Brisbane Society, which had its first beginnings in 1864, has had a checkered career during which it has alternated between ministerial and lay leadership. Mr. Leech's frank sketch, though not complete, should appeal to those who are interested in New Church history.
     An account of the Academy School established in London, England, in 1890, is contributed to the SONS OF THE ACADEMY BULLETIN by Mr. A. S. Wainscot, who describes also the less well-known school maintained for eighteen years by the Peckham Rye Society. Mr. Sanfrid Odhner's letter on the serious teacher shortage in our primary schools merits the serious consideration of the entire membership of the General Church.

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LOS ANGELES CIRCLE 1958

LOS ANGELES CIRCLE       RAYMOND B. DAVID       1958

     A Brief History

     The summer of 1957 was an eventful one for the Los Angeles Circle of the General Church, and for the whole Western District. The first two churches in America's West were dedicated. One was in Tucson (reported in June, 1958, NEW CHURCH LIFE); and the other was here in Glendale-the headquarters for the Western District. Our chapel [Frontispiece] was dedicated by Bishop De Charms on July 21st, 1957. That dedication service was a great milestone in the history of the Los Angeles Circle. It was the culmination of years of hard work by the members of the circle and by our pastor, and was also the beginning of additional uses and responsibilities. It was indeed a moving and happy experience, a dream come true.
     The General Church work began here when, in 1920, the Cornelius Unruh family and the Abram Klippenstein family came to the Los Angeles area from Western Canada and, a year or so later, the Fred Davis family came from Ohio. These three families formed the nucleus of a New Church group. The Rev. F. E. Waelchli became the visiting pastor, holding services once or twice a year. In addition, regular services were held, led by the men of the group, who took turns conducting them.
     The group prospered and grew to the extent that in 1928 the Rev. Hendrik W. Boef was sent here as resident pastor. Throughout this period, services were held in the homes of the members, but a year or so after the arrival of Mr. Boef a music studio in Carthay Circle was rented and became our place of worship and our social hall. This was a happy era for the Los Angeles group.
     Some years later, however, the unhappy events that occurred throughout the church led to Mr. Boef's resignation from the General Church and brought a great deal of confusion to the circle here. Many members resigned; others lost interest.
     At last, in 1945, the Bishop sent the Rev. Harold C. Cranch to visit Los Angeles and to reorganize the General Church remnant of the former group. The result was that, as twenty years before, we had a visiting pastor twice a year. Only the Klippensteins and the Royal Davises remained from the former group. But several younger families came to the area, and once again regular services were held, led by the men of the group between pastoral visits. Services were held in the Royal Davis home, and classes met in the other homes. The Theta Alpha Religion Lessons became the basis of a Sunday school, and Mr. Cranch gave oral reviews during his visits.

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During this period, Mr. Boef was the pastor of an independent New Church society in Los Angeles. He and Mr. Cranch reached an understanding, approved by the Bishop, and he assisted the pastor of the General Church group, ministering to the group in Mr. Cranch's absence. Services were therefore held in the chapel at Swedenborg Center, the home of Mr. Boef's society.
     This arrangement lasted until 1952. Then Mr. Boef resigned from all pastoral duties, and Mr. Cranch and his family moved to Los Angeles from Chicago. For the first time in fifteen years we had a resident General Church pastor. The entire Western District was then organized under Mr. Cranch's pastoral care. Services were held at the Pasadena Y.M.C.A. Chapel twice a month, and at the temporary Cranch home in Sierra Madre once a month. On the other Sundays Mr. Cranch visited Tucson, San Diego, or San Francisco. During three major trips a year, services would be discontinued for a month while Mr. Cranch visited the other groups in the district-in the Northwest, San Francisco, Denver, San Diego and Tucson, with some isolated families in between. We also began publication of our magazine, the Progress, at this time.
     In 1953 the General Church purchased a home in Glendale, this being the most central location available. The house became both the pastoral residence and the temporary house of worship, and our heartfelt thanks are due to the Cranch family for so graciously opening their home week after week to the society. Attendance at services during this period ranged from 12 to 25. Plans were set in motion to build a chapel. The first thought was to move a double garage to the lot behind the Cranch home; and to get things rolling, one of our generous and action-loving members put up several hundred dollars, providing the rest would match it. This was done, but before any real action took place, a grander scheme was substituted. We decided to build a new structure designed specifically for our purposes. Our architect member, Harry Cole, contributed the time to design and draw plans, and even built a scale model to display at the first Western District Assembly in 1954.
     The Assembly itself began a new era of growth for the church throughout the West. People gathered in Glendale from all over the West and were joined by several visitors from eastern societies. Altogether, 115 attended the Assembly service. This gathering helped to knit together both the Western District and the Los Angeles Circle.
     When the visitors left, the group here got to work on the new building. The men of the society, aided and abetted by their wives and a little outside contract help, built the beautiful chapel that was dedicated last summer.

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It took a long time, and now and then it seemed like a hopeless task. At times only one or two men could come to the work parties. But, after all, there were only half a dozen or so who were physically able to do the work. But perseverance, and the fast approach of the dedication date, made the seemingly impossible come true. This project, too, helped to build a strong society. Slowly the group grew. Attendance at services crept up from 37 in 1954 and 1955 to 42 in 1957 and 47 in 1958.
     The 1957 Western Assembly saw the realization of at least a part of our dream. In addition to usual social and business meetings, the banquet program reviewed the work of the past, stated our present condition, then turned our thoughts to the future. This intellectual stimulation was capped the following day when the Bishop conducted the worship service and dedicated the chapel. Some 125 members and friends attended this service.
     Since that time, services have been held every Sunday, even in the absence of our pastor. The Sunday school meets regularly during the sermon, with lessons based largely on the General Church Religion Lessons and augmented by slides and films. Our teachers take turns of about three months each, so that no one need miss the full service for too long at a time. There are four classes, each with five or six students. This also includes the nursery for the very young. But these classes still meet in the Cranch home, since there is no other space. We hope to enlarge our facilities soon so that the home life of our pastor's family can return to somewhere nearly normal, if there is such a life for a minister's family.
     This June we inaugurated another new use. Over the weekend following the 19th of June we had a young people's meeting. Because of distances and rather short notice, it was not possible to have young people from outside the Los Angeles area. Even so, we had a wonderful weekend, with sessions on the basic doctrines of the Lord and the incarnation and on preparation for marriage. The society banquet, commemorating New Church Day, heard speeches by four of the young folks, all on various aspects of Academy education as a basic means of building the New Church. And Sunday's sermon was directed to the young people.
     We have, here in the West, built a fairly strong organization despite the handicap of great distances within our groups and far greater ones between groups. Our pastor serves not only the Los Angeles Circle but also San Diego, Sacramento, and San Francisco in California, and Phoenix and Tucson in Arizona. A glance at your map would show you what distances are involved. Despite these problems of distance and time we feel confident that the work will continue to progress, and that our chapel in Glendale will be a constant inspiration and reminder that the General Church is in the West to stay.

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ADDRESS OF WELCOME 1958

ADDRESS OF WELCOME       RICHARD R. GLADISH       1958

     (Delivered at the Opening Exercises of the Academy Schools, September 6, 1958.)

     President De Charms has asked me to speak for the faculty in welcoming you students, both old and new, to this eighty-first operational year of the Academy schools. I say operational year, because the Academy was formed on June 19, 1876, but its first classes-Theological School classes they were-did not meet until the fall of 1877.
     In welcoming you, I call attention first to the substantial buildings on our campus, the playing fields, tennis courts, and beautiful vistas in many directions. There is much more of external development than your parents' generation found, and far more than your grandparents' generation found, when, in their student days, they came to the Academy.
     And may I add that over the summer we have anticipated your arrival with the anxious care of a host expecting guests. The buildings have been cleaned and painted and polished, the lawns manicured, and the Dining Hall lockers filled with food. And, conscious of your wish to become members of our school family quickly, and not mere dainty transients, we have hastened the process this morning by inviting many of you to roll up your sleeves and pitch in to add the finishing touches! How could we more fittingly begin our year of co-partnership than by thus ultimating the doctrine of use together?
The faculty hopes that in your classes, athletics and extra-curricular activities you will learn and grow this year, physically, mentally and spiritually. The faculty, collectively and individually, is interested in you. It is natural for any faculty to be interested in its student body, if its members love their work; but I believe that this faculty has a special and distinctively different interest in you.
     Any reasonably conscientious faculty wants its students to learn, and to develop their minds and bodies-to live as good citizens of the state. At present, many educators wish to train their students to match or surpass their opposite numbers in the Soviet Union. But this faculty has a special desire for you. It hopes for you, and it plans for you, to enter into the full joys of good neighborship toward consort, family, community, nation and church in this world, and eternal happiness in the life to come. It also wants you to share a great secret with it.

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In the name of this faculty, I invite you to enter into the mysteries of the universe and of man's nature: secrets never understood before, eternal truths spurned by the blind world in which we live. I am privileged to invite you to become wise, not merely "smart" or "sharp"!
     For, before everything else, this is a school of wisdom-a gathering of logicians not fettered by the handcuffs of cold logic; a conclave of thinkers not so dully arrogant as to dream that they create their own thoughts out of the stuff of a material world. A recent educational release published a picture of Rodin's famous statue, "The Thinker," calling it, "Symbol of Creativity." The statue, as you will recall, shows a man, resting chin on fist, deep in thought. Right here is an illustration of the difference between the New Church point of view and that of the world. The New Church man recognizes that "The Thinker" is not just manufacturing ideas inside his skull by some chemical process, but rather that, without being in the least conscious of it, he is really putting himself into contact with living streams of influx from the spiritual world, which he receives according to a very complex process in which his will-power, his experience, and his affectional and intellectual capacities all play a part.
     I am privileged to invite you to become sharers in excitement, true excitement: to know the thrill of seeing the truth about man and the universe, and of living in the delight of loves that create uses. I am privileged to invite you to enter here a confraternity the members of which are heirs of all the ages of mankind, sharers of the very thoughts of angels.
     Now, what must you do to enter into this great promise? First, you must strive to become hot, not cold or merely lukewarm. Help us to help you by reaching out for understanding. As Bishop Benade, first Chancellor of the Academy, said: "Love then this school; do your best for it and think of it as the best. It is very imperfect, its appliances are far from complete; but this it has above other institutions, be they ever so great and rich and well-appointed: that here the Lord is acknowledged, taught, and worshiped in His Second Coming."
     One of the great pioneers of the New Church in England, John Clowes, who preached New Church doctrines for sixty-two years without leaving the Church of England, was once asked by Samuel Dawson, a parishoner, whether it was necessary for a man to attend church. "Why couldn't a man just read the Word at home?" said Dawson. In answering the question Clowes said: "Why, even the angels in heaven have their times for public worship." Dawson was startled to hear angels spoken of so matter-offactly, and Clowes proceeded to break the news of the revelation given through Swedenborg thus: "Suppose a traveller has lost his way in the night time. . . . He is distraught. . . . Then the clouds disperse, the stars appear, giving him hope of finding his way home.

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After some time he is cheered by the light of the moon, and travels on with more confidence. With lighter steps, and home in his eye, he pursues his journey with gratitude and delight. But how are all these pleasant sensations enhanced when he beholds the sun majestically rising; while the moon and stars, which had helped him so far, now disappear in brighter light."
     During the summer that has just ended many of you have, I know, talked with young people not acquainted with the truths of the New Church. In some cases at least, you have felt surprise to find them so ignorant about fundamental things. At the same time, you may also have found them kindly and thoughtful. Perhaps you have been able to help them to understand the truth, and perhaps you have wished that you could be of greater aid to them. The light they were able to get from their religions, as explained by family, friends and clergyman, was like the dimness of starlight or the fitfulness of moonlight-likely to lead them into bogs of logic or chasms, to desert them in the hour of need. Perhaps, too, you have sensed that, failing to obtain satisfaction from religion, they would eventually say to themselves: "Nobody can know the answer. Let's watch TV, or go to the movies, or have ourselves a blast, or even a rumble." But to that state of mind, which is common to many in the world today, the Writings given by the Lord through Swedenborg have an answer: "Now it is permitted to enter intellectually into the mysteries of faith."
     We are privileged to walk in the light of the Second Coming. The sun has risen, and we may travel in its light-if we accept it and allow its beams to illuminate our path of life and, through us, the lives of those about us. Yet the doing is not so easy. The Lord does not hand us things on a silver platter! While it is permitted to enter into the mysteries of faith, we must want to understand, and we must work to do so. Harder still, we must live what we believe, or the door is shut. The loves of self and the world-ever pressing from within, and besieging us from without-have the power instantly to blind our eyes to truth and to stay our hands from uses.
     "Where there is no vision, the people perish." The vision, ever renewable, which brought this institution into being and has so far built and sustained it, abides in the pages of the Writings. The individual and collective views of that vision have brought personal and family happiness to many alumni of this institution. The vision has created a friendship within the church that has a touch of eternity and of eternal joy about it, and this joy we sense at our General Church Assemblies as a precious thing. We now gladly invite you to enter into that vision with us, your teachers, until you become colleagues with us in the greatest quest that mankind has ever pursued: the quest which has as its goal an understanding of the mysteries of faith and a life that leads to heaven.

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NOTES ON THE CALENDAR READINGS 1958

NOTES ON THE CALENDAR READINGS              1958

     The December readings in the Old Testament (Ezekiel 21-37) contain the balance of the prophecies uttered before Jerusalem was invested by Nebuchadnezzar's army; a second group (chaps. 25-31), written between the commencement of the siege and the news that the city had fallen; and teachings and visions which offer consolation, subject to repentance, now that the destruction of the city is complete. In the first of these three groups of prophecies the sins of Judah and Israel are contrasted with the Lord's love and mercy toward them; and while judgment is announced, a final restoration is promised. Here the prophet, writing from the banks of the Chebar, calls the Jewish remnant to repentance. In the internal sense, however, as in that of the third group, the subject is the vastation of the Jewish Church, brightened by the promise of a new religious dispensation. In enactment of this representation, the prophet's wife, signifying the church, dies on the day the siege of Jerusalem begins, but he is not allowed to mourn for her.
     In the second group of prophecies, judgment is pronounced both on the seven heathen nations around Judah-Ammon, Moab, Edom, Philistia, Tyre, Sidon and Egypt-and on Assyria. Ammon, Moab, Edom and Philistia are to be exposed to the fury of their enemies until they are blotted out; Tyre is described as being left as a barren rock and a wrecked ship; Egypt is pictured as a crocodile dragged out of the river to die; Assyria is likened to a cedar tree that has been cut down. Involved in these judgments against the nations is the judgment upon the various perverted states of the church: the states of those who, trusting nothing but the scientifics of the natural man, and believing that the church consists in cognitions, have destroyed the truths of religion by things which do not belong to it.
     Apocalypse Revealed is concluded this month and we begin the reading of Conjugial Love, which is the fully developed and final statement of the Writings on the subjects of marriage, sex morality, and the various perversions of marriage love. Although divided into two parts, Conjugial Love is a single work, addressed to the rational mind. The memorabilia prefixed to the text may be regarded as describing also the vain imaginings concerning the real nature of marriage that must be dispersed before there can be entrance into love truly conjugial.

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REVIEWS 1958

REVIEWS       Various       1958

SPIRITS AND MEN. Some Essays on the Influence of Spirits upon Men, as described in the Writings of Emanuel Swedenborg. By Hugo Lj. Odhner. Academy Book Room, 1958. Cloth, pp. 222. Price, $3.00.

     The creed of the General Church includes, "I believe . . . in the communion of angels and men." True belief cannot exist without understanding, and this book greatly clarifies a subject that is too often only vaguely understood. It is a systematic and comprehensive treatment of the relationship between the spiritual world and earthly life. In these bewildered times, much grief arises from the fruitless search for "reality," and in Spirits and Men Dr. Odhner has organized teachings from the Writings which prove that the sensual world is far less real than the spiritual world that is so often rejected as intangible.
     For centuries, man has been mystified and engrossed by the question of an afterlife and its link, if any, with earthly life. In giving to the New Church the amazing revelations concerning the spiritual world, Swedenborg also created a challenge. The New Church man must face the so-called "intellectuals" of today's world, avowing his firm belief in a soul, in a life after death, and in an active, powerful communion between the men on earth and the world of spirits.
     It is to the extent that the doctrines concerning the spiritual world cohere into a clear and orderly whole that our faith can be a rational faith. For this reason, Dr. Odhner's masterly arrangement and presentation of a vast number of teachings scattered throughout the Writings will be especially useful. Most of the individual teachings are familiar to New Church men to a greater or less degree, but the skilful organization and the relating of the teachings to modern ideas and terms clarify many questions that have troubled even the most sincere believer in the doctrines.
     The seventeen chapters explore the relationship between spirits and men in a great variety of subjects; and chapters, in turn, are divided into sub-topics of distinct interest. Chapter headings include "Open Communication with Spirits," "Our Spiritual Guardians," "Dreams," "Influx and Disease" and "Spiritual Sources of Health"; and within these are separate treatments of questions such as extrasensory perception, ghosts, hypnosis, spiritism and psychosomatic illnesses. These, and many other topics covered, arise rather frequently in even casual conversation, and in this work are clearly seen to be powerfully involved in the relationship between spirits and men.

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     But more, as one reads this work, he is struck by the fact that an understanding of spiritual relationships is involved in virtually all the doctrines of the church. Greater understanding of what is meant by temptation is shown to rest upon an awareness of the interdependence of the two worlds. The marriage relationship, friendships and social life, are better understood. Church rites and sacraments acquire greater meaning, and the uses of reading the Word are clearly seen to require an understanding of the unseen forces about us.
     Spirits and Men, as its subtitle states, is a collection of essays. It is an orderly book which should be read in sequence, but its chapters and subheadings are divided in such a way as to make it easy to reread and study a question of particular interest or confusion. In addition, abundant footnotes and references direct the reader to pertinent passages in the Writings or other sources.
     One cannot but be struck by the tremendous variety of subjects in the Writings relating to man's spirit. It is also striking how many are vital questions today, and how "up-to-date" are the revelations through Swedenborg. Psychiatry, for example, is better understood both as to its uses and abuses when presented in the chapters of this book.
     The question may arise as to whether Spirits and Men is suitable for non-believers. Certainly it presents what might be called "pretty strong stuff" in its detailed descriptions of the unseen influences around us and the nature of the spiritual world. These teachings are from the Writings and, therefore, are not to be avoided in order to win a new convert; and the masterly arrangement and elucidation of the teachings in this manner may well serve to clarify what might otherwise be misunderstood. For neophytes, or those stirred to interest in the Writings by the death of a loved one, Spirits and Men presents a logical and appealing explanation, without in any way diluting or apologizing for the teachings which have sometimes caused hesitation. What could seem vague or mysterious acquires clarity and orderliness in this presentation.
     To the above comments it should be added that the great skill of Dr. Odhner's pen enhances this work. The writing is clear and powerful. The book is pleasurable reading, though packed with information both doctrinal and contemporary.
     The copyright notice states that only 500 copies have been printed. Spirits and Men will be available before Christmas and would be a welcome gift for any New Church man.
     LEON S. RHODES

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THE CITY OF GOD, or Conversations on the Doctrines of the New Church. By Karl R. Alden. The General Church Publication Committee, Bryn Athyn, Pa., 1958. Cloth, pp. 217. Price, $3.00.

     This book has been written to help the layman to explain the New Church to his friends. That is no small undertaking; but few would be as well qualified for the task as the author, for he brings to it the accumulated experience of teaching Religion in the secondary schools of the Academy for thirty-four years and of himself explaining the doctrines of the church in a class for interested adults and in many other situations over a great many years. The result is a presentation shaped and tested by time; one that has been developed in the light of familiarity with the intellectual difficulties most frequently encountered and the methods of meeting them that have proved most effective.
     The seventeen chapters of the book fall into a recognizable pattern. An introductory chapter on what the Church of the New Jerusalem is prepares the reader for thirteen chapters in which fundamental doctrines are discussed. In these, the Trinity, the Virgin Birth, the Second Coming, the internal sense of the Word, correspondence, immortality, life in the spiritual world and marriage in heaven form a logical sequence of subjects. The doctrine concerning regeneration, the process by which men are prepared for the kingdom of heaven that has been described, is then reviewed; and there are two chapters on Baptism and the Holy Supper, the sacraments by which, respectively, men are introduced into the church and into heaven. The last three chapters are on the festivals of the church-Christmas, Easter and New Church Day. Here the author, while noting wherein we share the first two of these festivals with the Christian churches, unfolds in detail the inner meaning that makes them new; and he explains clearly the background and nature of the third festival, which is peculiar to the New Church.
     In each chapter the various topics into which the subject divides are developed under subheads which focus the attention. Thus in the introductory chapter we find such subheads as Historic Significance of the New Jerusalem, A New Jerusalem, The Walls of Doctrine, and, The Twelve Gates. The author regards the doctrines discussed in the following chapters as gates, but here he shows how knowledge of the truth about God, understanding death, learning the real nature of the Word, and the doctrine of conjugial love have served as gates of entrance to the holy city, New Jerusalem.
     As is fitting in a book subtitled, Conversations on the Doctrines of the New Church, the style is easy and familiar. Without being at all obtrusive the author writes in the first person, and he makes sparing but effective use of anecdotes which illustrate the ways in which various doctrines have affected some of the people with whom he has talked.

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His many illustrations of the doctrine are simple, human, and rich in appeal to commonsense and to common experience. We know from the Writings that the doctrines of the New Church will commend themselves to those only who have preserved in themselves the ability to see truths rationally; and that in Christendom many such will be those who know and love the letter of the Word, but are deeply troubled because their faith in it has been shaken. Much of the appeal of the Writings is in the fact that they make the letter of the Word understandable and living. And here is help for all who can respond to that appeal, for the author draws widely and cogently on the letter of the Word with which he is so familiar; and in throwing the light of the Writings upon it, and in explaining the doctrine itself, his appeal is always to reason.
     Here is a book that may with confidence be placed in the hands of any serious inquirer, and that may be read also with pleasure and profit by those whose novitiate is far behind them. The distinctive teachings of the New Church are presented frankly, but the style never becomes argumentative and difficulties are explained, not explained away. Perhaps one of the features that will appeal most to those in the introductory state to which the book is addressed is an intangible one-the manifest sphere of affection for the letter of the Word and for the Heavenly Doctrine which pervades the author's writing and which enhances the readability of his work.
     The format of the book, which was printed by the Ives Color Company, is attractive. It is furnished with a Subject Index which gives the reader ready access to topics to which he may wish to return, and with an Index of Scripture Passages which should be of value to those who wish to trace out the outlines of the scriptural foundation of the holy city. The author acknowledges his indebtedness, among others, to Dr. Hugo Lj. Odhner, who acted as his consultant.
     W. CAIRNS HENDERSON

     RECEIVED FOR REVIEW

HEAVEN AND ITS WONDERS AND HELL. By Emanuel Swedenborg. Translated from the Latin by Doris H. Harley. The Swedenborg Society (Incorporated), London, England, 1958. Cloth, pp. 398.

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AND MYRRH 1958

AND MYRRH       Editor       1958


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.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the 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.
     A well-known Christian tradition throws the shadow of the cross over the Lord's cradle. In biblical times, myrrh was prized mainly for embalming the dead because of its value as a preservative. Mingled with wine, it was offered to the Lord as an anodyne for pain at His crucifixion; and it was brought by Nicodemus for embalming His body and by the women who came to prepare the body for burial. For these reasons the third gift of the wise men has been regarded as foreshadowing the death on the cross; its bitter perfume breathing a life of gathering shadows, of suffering and dying, and the chill silence of the grave. But the true significance of that gift, in relation to the Lord, is to be seen in the fact that myrrh was an ingredient of the holy anointing oil, for as such it signifies sensuous truth and the perception thereof.
     The Writings ever remind us that primary causes are spiritual. The dead were anointed with myrrh because of its efficacy as an embalming agent; but the spiritual reason was that this substance represents the ultimate of life with man, and-its effect the preservation of all good and truth with man, and also resurrection. Thus understood, the third gift of the wise men directs our attention, not to the Lord's passion, but to His glorification and resurrection. It becomes a symbolic foretelling of the truth that when the Lord rose He did so with His Human fully and clearly glorified; that His glorified Human is Divine even to the life of the sensuous, which is the ultimate of life. The connection with the tomb is there, but the meaning is that from the tomb would rise the God we worship, a Divinely Human God, God-Man even in ultimates.

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SPIRITUAL INDIFFERENCE 1958

SPIRITUAL INDIFFERENCE       Editor       1958

     In the parable of the sheep and the goats (Matthew 25) it is not said of the latter that they had done evil, but that they had failed to do good when opportunity was afforded them. The reference in the spiritual sense is, of course, to those who are so confirmed in the orthodox dogma of salvation by faith alone that they have neglected the works of charity, to their spiritual detriment. However, it is not impossible to see in the indictment reference to a state that may well exist within the organized New Church, equally to its detriment.
     We are well aware, of course, that where charity is not, there, interiorly, is evil. But on the external plane of word and deed it is altogether probable that more New Church men and women are guilty of sins of omission rather than sins of commission. They must more often confess, "We have left undone those things which we ought to have done," than enter the alternative plea. The incidence of crime in the organized New Church has been, and is, extremely low; but there must be many instances in which uses have presented themselves and been neglected.
     There are undoubtedly many reasons for this condition, but the most difficult to deal with, perhaps, is indifference to spiritual things-a lassitude so deeply settled that the call of use evokes only faint feelings of boredom. There is nothing more habit-forming than indifference, for the power to change diminishes as its narcotic effect increases. Affections may, in the Lord's mercy be replaced by better ones, but the Divine Providence needs some affection with which to work! If idleness is the devil's pillow, how much more is indifference in the face of use! Open evil may not attract, the secret life of the imagination may be relatively blameless; but if the opportunity of rendering unselfish service to the neighbor evokes no affection, man's case is serious indeed. Where indifference does exist it must be fought as would a deadly drug. For that is what it is, a spiritual drug with its own addiction.
USES OF THE CHURCH 1958

USES OF THE CHURCH       Editor       1958

     As 1788 drew to a close, there were few in the world to weigh the progress that had been made by the New Church during the year. Nor could they look back any further, for it was less than twelve months since the worship of the Lord in His second coming had been celebrated publicly for the first time on earth, in the opening services of the chapel at Great Eastcheap in London. But for the few in Great Britain it had been a memorable year.

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The first New Church society in the world had been established; the first ordinations of priests for the New Church had been performed; the administration of the sacraments had been instituted; invitations had been issued to a General Conference of members and friends of the New Church throughout the world; and the Society, while showing reasons for its separation from the Old Church, had seen the original London Society of non-separatist readers of the Writings begin to disintegrate. A distinct and distinctive organized New Church had come into the world.
     Any evaluation of the progress made in the subsequent one hundred and seventy years will be influenced by the concept of the church's uses that is held; for the success or failure of an organization can be measured truly only in terms of fidelity to, or defection from, the uses it was established to perform. On this point there was a cleavage of opinion from the beginning, and among the organized bodies of the church a variety of views exists today. From our study of the Writings we have developed a concept of the church's uses which, while by no means exclusive to us, is characteristic of the General Church. It is incumbent on every member of the General Church to seek a rational understanding of that concept. Viewed superficially, it has been stigmatized as reactionary, introverted, and out of touch with reality; and as the Christian churches become more and more external, and the liberal elements in the New Church move further to the left, that concept will increasingly come under attack. There is need that we be able to explain and defend it; greater need that we be not made uneasy by specious argument; still greater need that we be able to implement it intelligently from an informed love. But we shall return to this subject again.
DOMINO PER ME 1958

DOMINO PER ME       DONALD L. ROSE       1958

Editor of NEW CHURCH LIFE:
     In the excellent article in the July issue entitled "The Status of the Writings" [pp. 325-333] reference is made to a sentence in Sketch of an Ecclesiastical History of the New Church: "The books are to be enumerated which were written, from the beginning to the present day, a Domino per me."
     It is difficult to think of a good English rendering for the Latin phrase. Translators may indeed be influenced by doctrinal persuasions in rendering the Latin into English, and it is also true that readers may be influenced by their persuasions as they translate the English prepositions into a mental concept for themselves. Whether we are reading "from the Lord by me," or "by the Lord through me," I would like to invite reflection upon two passages which may contribute to a mental concept faithful to the genuine meaning.

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     Number 162 of Divine Providence is headed: "Man is Led and Taught by the Lord alone through the Angelic Heaven and from it." This is: a Domino, per caelum, and ex illo. An idea is given here of what is meant by the prepositions.
     The Lord's leading is effected from the angelic heaven, but we are not to attribute anything of that leading to the angels. The heading of the passage is therefore explained: "It is said that man is led by the Lord through the angelic heaven and from it; but it is only an appearance that he is led through the angelic heaven, while it is the truth that he is led from that heaven." Because the Lord appears above the angelic heaven we are inclined to think from the appearance that He rules heaven and then, by means of it, rules those in the world. The truth is that the Lord is in the angelic heaven as its soul; whatever leading appears to be done by means of heaven is actually done by the Lord Himself from heaven.
     The heading of Divine Providence no. 162 is stated according to the appearance, but the passage itself should be consulted with respect to the use of appearances for those who are wise. We often speak according to the appearance that the statements of the Writings are Swedenborg's statements. We might say that it is Swedenborg who reveals the spiritual sense of the Word. This brings us to the second passage for consideration.
     In no. 44 of Invitation to the New Church reference is made to the fact that the spiritual sense of the Word has been disclosed "a Domino per me." What strength are we to attach to the "per me" in this sentence? Are we actually to attribute to Swedenborg something of the opening of the spiritual sense? It is said a little later in the same passage: "Not a single iota in this sense can be opened except by the Lord alone [a solo Domino]. This surpasses all the revelations that have hitherto been made since the creation of the world." Surely the opening of the spiritual sense is a Divine work-something that can be done by the Lord alone.
     Reflective reading of these two passages is helpful to any who wish for a more full understanding of the reference in Sketch of an Ecclesiastical History of the New Church to the books written "a Domino per me."
     DONALD L. ROSE

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DIRECTORY 1958

DIRECTORY              1958

     GENERAL CHURCH OF THE NEW JERUSALEM
     Officials and Councils

     Bishop: Right Rev. George de Charms
     Assistant Bishop: Right Rev. Willard D. Pendleton
     Secretary: Rev. Hugo Lj. Odhner

     CONSISTORY

     Bishop George de Charms
Right Rev. Willard D. Pendleton; Revs. A. Wynne Acton; Elmo C. Acton; Karl R. Alden; Gustaf Baeckstrom; Bjorn A. H. Boyesen; Alan Gill; Frederick E. Gyllenhaal; W. Cairns Henderson, Secretary; 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. Stephen Pitcairn, Secretary
     Mr. L. E. Gyllenhaal, Treasurer

     BOARD OF DIRECTORS 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; Kesniel 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; Randolph W. Childs, Esq.; Mr. Gordon D. Cockerell; Robert I. Coulter, Esq.; Edward H. Davis, Esq.; George C. Doering, Esq.; Mr. Theodore N. Glenn; Robert C. Hilldale, Esq.; Mr. John Howard; Mr. Edward H. Kitzelman; Mr. John E. Kuhl; Mr. Sydney E. Lee; Mr. Tore E. Loven; Mr. H. Keith Morley; Philip C. Pendleton, Esq.; Mr. Harold F. Pitcairn; Raymond Pitcairn, Esq.; Mr. F. G. Colley Pryke; Mr. Gilbert M. Smith; Arthur Synnestvedt, Esq.

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Honorary Members: Dr. Marlin W. Heilman; Mr. Hubert Hyatt.

     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.

PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934 - 3rd Degree, June 19, 1946. Assistant Bishop of the General Church. Assistant Pastor of the Bryn Athyn Church. Vice President, Academy of the New Church, Bryn Athyn, Pa.

     Pastors

ACTON, ALFRED WYNNE. Ordained June 19, 1932; 2nd Degree, March 25, 1934. Pastor of the Durban Society, Superintendent of the South African Mission. Address: 129 Musgrave Road, Durban, Natal, South Africa.

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. Pastor-in-Charge, General Church Religion Lessons. Address: Bryn Athyn, Pa.

BAECKSTROM, GUSTAF. Ordained June 6, 1915; 2nd Degree, June 27, 1920. Manager of the Book Room in Stockholm. Address: Svedjevdgen 20, Bromma, Sweden.

BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Gothenburg, Jonkoping and Oslo Circles. Editor of NOVA ECCLESIA. Address: Aladdinsvdgen 27, Bromma, Sweden.

CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 2nd Degree, October 23, 1904. Address: Bryn Athyn, Pa.

CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Pastor of the Carmel Church, Kitchener, Ontario. Address: 178 Bristol Street, Waterloo, Ontario, Canada.

CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Visiting Pastor to Arizona and California. Address: 346 Riverdale Drive, Glendale 4, Calif.

FRANSON, ROY. Ordained June 19, 1953; 2nd Degree, January 29, 1956. Pastor of the groups at Dawson Creek, B. C., and Gorande Prairie, Alta., Canada. Visiting Pastor, Portland, Oregon, Spokane, Washington. Address: 1108 96th Avenue, Dawson Creek, British Columbia, Canada.

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: 3508 Linneman Street, Glenview, Illinois.

GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2nd Degree, June 19, 1910. Address: Bryn Athyn, Pa.

572




HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd Degree, April 6, 1958. Assistant to the Pastor of the Durban Society. Assistant to the Superintendent of the South African Mission. Address: 1 Mowbray Place, Musgrave Road, Durban, Natal, South Africa.

HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Address: R. R. 3, Kitchener, Ontario, Canada.

HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935. Secretary of the Council of the Clergy. Editor of NEW CHURCH LIFE. Visiting Pastor to New England. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

HOLM, BERNHARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Visiting Pastor to Ohio. Visiting Pastor to Erie, Pa. Address: 138 Henry Street, Urbana, Ohio.

JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Visiting Pastor to Arkansas, Colorado, Oklahoma, Louisiana and Texas. Address: 4141 Everett Street, Wheatridge, Colorado.

KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.

LIMA JOAO DE MENDONCA. Ordained, 1st and 2nd Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: R. Senador, Vergueiro, 154, Apt. 1100, Rio de Janeiro, Brazil.

ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Secretary of the General 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. Instructor in Religion and History, Academy of the New Church, Bryn Athyn, Pa.

PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa.

PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada, Visiting Pastor to the Montreal Circle. Address: 2 Lorraine Gardens, Toronto 18, Ontario, Canada.

REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Pastor of the Detroit Society. Address: 1541 Eaton Road, Berkley, Mich.

RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Visiting Pastor to the South-Eastern States. Address: 19820 N.E. 12th Court, Miami 62, Fla.

ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Pastor of the Advent Church, Philadelphia, Pa. Visiting Pastor to the New York and North Jersey Circles. Address: 5007 Penn Street, Philadelphia 24, Pa.

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: 41 Ambrose Avenue, Colchester, England.

SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Pastor of Michael Church, London, England. Address: 135 Mantilla Road, Tooting, London, S.W. 17, England.

SCHNARR, FREDERICK LAURIER. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Pastor of the Washington, D. C., and Baltimore, Maryland, Societies. Visiting Pastor in North and South Carolina. Address: 3040 Powdermill Road, Adelphi, Md.

573




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; 2nd Degree, June 19, 1913. Address: South Shaftesbury, R. F. D. 1, Vermont.

STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church. Address: Bryn Athyn, Pa.

WEISS, JAN HUGO. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Assistant to the Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Madison, St. Paul-Minneapolis Circles, Groups, and Chicago District. Address: 2700 Park Lane, Glenview, Illinois.

WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2nd Degree, June 19, 1926. Professor Emeritus of History, Academy of the New Church, Bryn Athyn, Pa.

     Ministers

CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Address: Bryn Athyn, Pa.

ROSE, DONALD LESLIE. Ordained June 16, 1957. Minister of the Hurstville Society. Address: 33 Neirbo Avenue, Hurstville, New South Wales, Australia.

     Authorized Candidates

ASPLUNDH, KURT HORIGAN. Authorized, January 31, 1958. Address: Bryn Athyn, Pa.

FIGUEIREDO, JOSE LOPES DE. Authorized, August 15, 1951. Address: Rio de Janeiro, Brazil.

TAYLOR, DOUGLAS MCLEOD. Authorized, January 31, 1958. Address: Bryn Athyn, Pa.

     Authorized Leader

ENGELTJES, HERMAN G. Authorized, November 4, 1950. Address: Laan van Eik en Duinen 206, The Hague, Holland.

     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

     Pastors

BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Bantu School, P/B. 912, Ladysmith, Natal, South Africa.

574




LUNGA, JOHANNES. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Esididini Society. Address: Esididini School, P. O. Durnacol, Dannhauser, Natal, South Africa.

LUTULI, MAFA M. Ordained October 3, 1948; 2nd Degree, April 13, 1958. Pastor of the Durban Society. Address: c/o Mowbray Place, Musgrave Road, Durban, Natal, South Africa.

MKIZE, SOLOMON B. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Greylingstad Society and District. Address: P. O. Box 38, Greylingstad, Transvaal, South Africa.

NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Deepdale and Bulwer Districts. Address: Polela Health Centre, P/B Bulwer, Natal, South Africa.

SABELA, PETER HANDRICK. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor at Ohlange New Farm. Address: Ohlange Institute, P/B Durban, Natal, South Africa.

SIBEIKO, PAUL PEFENI. Ordained October 3, 1948; 2nd Degree, March 23, 1958. Pastor of the Alexandra Township Society. Address: 161 11th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.

ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Address: Kent Manor, P/B 'Ntumeni, Zululand, South Africa.

     Ministers

KUNENE, WILLIAM. Ordained April 13, 1958. Acting Minister of the Kent Manor Society. Address: Kent Manor, P/B 'Ntumeni, Zululand, South Africa.

MAQELEPO, ARMSTRONG. Ordained April 13, 1958. Appointment pending.

MBEDZI, PAULUS. Ordained March 23, 1958. Assistant at Alexandra Township. Address: 131 3rd Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.

     Societies and Circles
          Societies

ADVENT SOCIETY OF PHILADELPHIA          Rev. Norbert H. Rogers
BALTIMORE SOCIETY, MARYLAND               Rev. Frederick L. Schnarr
BRYN ATHYN CHURCH                         Rt. Rev. George de Charms
CARMEL CHURCH OF KITCHENER, ONTARIO          Rev. Geoffrey S. Childs
COLCHESTER SOCIETY, ENGLAND               Rev. Alan Gill
DETROIT SOCIETY, MICHIGAN               Rev. Norman H. Reuter
DURBAN SOCIETY, NATAL, SOUTH AFRICA          Rev. A. Wynne Acton
HURSTVILLE SOCIETY, N. S. W., AUSTRALIA     Rev. Donald L. Rose
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS     Rev. Elmo C. Acton
MICHAEL CHURCH, LONDON, ENGLAND          Rev. Erik Sandstrom
OLIVET CHURCH, TORONTO, ONTARIO          Rev. Martin Pryke
PITTSBURGH SOCIETY                    Rev. Louis B. King
RIO DE JANEIRO SOCIETY, BRAZIL          Rev. Joao de M. Lima
SHARON CHURCH, CHICAGO, ILLINOIS          Rev. Elmo C. Acton (Supervisor)

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STOCKHOLM SOCIETY, SWEDEN               Rev. Bjorn A. H. Boyesen
WASHINGTON SOCIETY, D. C.               Rev. Frederick L. Schnarr

     Circles

                              Visiting Pastor or Minister
COPENHAGEN, DENMARK               Rev. Bjorn A. H. Boyesen
DENVER, COLORADO                    Rev. Robert S. Junge (Res.)
ERIE, PENNSYLVANIA               Rev. B. David Holm
FORT WORTH, TEXAS                    Rev. Robert S. Junge
THE HAGUE, HOLLAND               Rev. Frank S. Rose
JONKOPING, SWEDEN                    Rev. Bjorn A. H. Boyesen
Los ANGELES, CALIFORNIA               Rev. Harold C. Cranch (Res.)
MADISON, WISCONSIN               Rev. Jan H. Weiss
MIAMI                              Rev. Morley D. Rich
MONTREAL, CANADA                    Rev. Martin Pryke
NEW YORK, N. Y.                    Rev. Norbert H. Rogers
NORTH JERSEY                    Rev. Norbert H. Rogers
NORTH 0H10                         Rev. B. David Holm
OSLO, NORWAY                    Rev. Bjorn A. H. Boyesen
PARIS, FRANCE                    Rev. Frank S. Rose
ST. PAUL-MINNEAPOLIS, MINNESOTA     Rev. Jan H. Weiss
SAN FRANCISCO                    Rev. Harold C. Cranch
SOUTH OHIO                         Rev. B. David Holm
TUCSON, ARIZONA                    Rev. Harold C. Cranch

     In order to avoid confusion, it seems well to observe, in the official records and the official journal of the General Church, the recognized distinctions between a "Society," a "Circle," and a "Group."
     A "Group" consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and 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.

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     Committees of the General Church
                                   Chairman
British Finance Committee               Rev. Alan Gill
General Church Publication Committee     Rev. Hugo Lj. Odhner
General Church Religion Lessons          Rev. Karl R. Alden
Committee on the Liturgy               Rt. Rev. Willard D. Pendleton
Military Service Committee               Mrs. Philip C. Pendleton
Nominating Committee for Board of Directors     Mr. Theodore N. Glenn
Orphanage Committee                    Mr. R. W. Childs
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:
Rev. Alan Gill     9 Ireton Road, Colchester, England

577


Church News 1958

Church News              1958

     PHILADELPHIA, PA.

     When the new season began in September, 1957, the Advent Church embarked on a full program of uses, both spiritual and natural. On the natural plane, we are happy to report that during the course of the year we were able to pay off the balance due on our "school bus"-the station wagon. The task of taking our children to Bryn Athyn is by no means a small one. It involves a great deal of time and patience on the part of Mr. Rogers to get them there and back.
     Much work has been done also on our building to keep it in repair; work involving both time and effort as well as money for the members of the Society. These, of course, are the problems of any small society, but when they are overcome, one by one, the sense of accomplishment gives us the impetus to go on.
     Last May all the members of the Society, including the very youngest, joined in helping Mr. and Mrs. John Walter to celebrate their golden wedding anniversary. With the help of our former pastor, the Rev. Karl R. Alden, and Mrs. Alden, we expressed in various ways our affection for this couple who for so many years have supported the church in every way that is humanly possible. Mr. Walter first became acquainted with the church when he designed and executed much of the beautiful metal work in the cathedral.
     On the spiritual side, we were privileged to have a series of classes on The New Jerusalem and its Heavenly Doctrine. These were enjoyed very much by all who attended. The fine sermons from our pastor which are our usual Sunday fare were supplemented once a month by sermons from priests or candidates from Bryn Athyn. We are very fortunate to have these men visit us when Mr. Rogers preaches elsewhere.
     The highlight of the year was the District Assembly at Morristown, New Jersey. The members of the Advent Church and the New York and New Jersey Circles meeting at that time were between 60 and 70 in number. It was an occasion that gave us much pleasure. The Bishop's address on "Unity in the Church" and his sermon on "The Sense of Merit" were sources of genuine inspiration to us all.
     Our efforts to stay naturally and spiritually healthy and active seem to have met with a measure of success. By the appearance of things at this time, we seem to be in fair shape to take up the work of another Year with confidence.
     EDNA B. WALTER

     LONDON, ENGLAND

     Once again, September saw the recommencement of all our usual Society activities. Our doctrinal classes, apart from the young people's class, now number five with the setting up of the South London reading group. The first meeting of this group was held at the apartment of Miss Irene Briscoe, whose idea brought it into being, and it was attended by eleven members. During the evening concern was expressed as to whether so many classes might not tax the time and strength of our pastor, the Rev. Erik Sandstrom, but his reply speedily put an end to any such idea.
     Since our last report we have been compelled to say goodbye reluctantly to some old and well loved friends: first to Miss Esylt Briscoe, who has bought a house in Colchester and settled there; next to her sister, Miss Iris Briscoe, who sailed for Toronto on August 15th and is, for the time being, residing with Miss Edina Carswell.

578


Iris gave must of her time and affection to the Society and we shall miss her very much. Another goodbye was to Miss Mary Sandstrom, who sailed for Bryn Athyn on September 24th. Instead of the customary shower, which might have proved more of a hindrance than a blessing in the circumstances, the Society made a small cash presentation to Mary after the morning service on September 14th, nearly all the members present remaining to drink a toast in honor of her forthcoming marriage to Mr. George Cooper of Huntingdon Valley, Pa., in December. Our good wishes for their future happiness in their different spheres go with all these friends.
     Perhaps the most important thing in the life of the Society during the last ten weeks has been a series of sermons by the Rev. Erik Sandstrom based on the story of Jacob and Esau. This has been an intensely interesting study of the states through which a man must pass if he is to be regenerated. From the beginning of the story, when Jacob, representing truth as understood by the natural mind, sets out for Padan-aram, or the land of doctrine, and is there conjoined in turn with Leah and Rachel, the affection of exterior truth and of interior truth, respectively, Mr. Sandstrom has led us to see all the states that must be born of Leah and of the handmaids before Joseph, or the good of faith, can be born of Rachel. It is well to stop sometimes and reflect on the quality of the spiritual food offered to us in our individual societies, for such reflection can but make us very humble. And to those who offer us such fare the greatest appreciation we can show is, surely, to intensify our own reading of the Writings and redouble our efforts to live the doctrines that the Writings teach.
     ISABEL ROBERTSON

     GLENVIEW, ILLINOIS

     Since May, when our last report was written, unbelievable changes have taken place in the Park. At that time trees were being felled to make room for the new building. Now, in mid October, the building is a reality, large and impressive among the autumn colors. Although the interior will not be finished for some time, the building is now completely enclosed. Every Sunday, and in many spare hours besides, volunteer workers are installing plumbing, woodwork and electrical fittings, as well as doing a bit of painting.
     Along with the construction of the building itself, landscaping progressed steadily through the summer. Large work parties assembled to cut down many unwanted trees. Ralph Synnestvedt, Jr., was the grim executioner; after he had pointed the finger at a doomed victim it was converted into firewood in a few minutes. Another integral part of the scenery was Don Schnarr, incessantly pushing over trees and stumps with his bulldozer or chewing up roots with the stump cutter.
     As if this upheaval were not enough, the army of beavers went to work on the Lake. Over the Fourth of July weekend they drained it dry with pumps, slopped around in the muck clearing channels for the ebbing water, and attacked every tree within several yards of the edge to make more great bonfires. After the gaping hole dried out dredges went to work, scraping out all the excess silt until hard clay was reached. This ugly mess was dumped on the ball field, stripped of its top soil. In all the confusion it is scarcely noticed. Now it will be spread out to fill in low spots, the top soil will be replaced, and new grass will be planted. It seems to be a colossal job, but so much has been accomplished that no one doubts the outcome. Already new grass is growing round the slowly filling Lake. We may even have a smooth place for parking cars round the church one of these days!
     Our Nineteenth of June celebration was nicely spread over three days: first, a banquet on Friday evening, than two performances of tableaux on Saturday. Gifts were presented to the children after the tableaux. Those in school received permanent individual gifts like those they formerly received at Christmas. Preschool children were each given a plaster lamb, the first of a set of animals mentioned in the Apocalypse to be used in making a representation for New Church Day.

579


On Sunday the Holy Supper was celebrated in the morning. A children's service in the afternoon was followed by a picnic for everyone. Of course it rained-but not for long.
     Two teachers left the staff of the Immanuel Church School in June. Mrs. Harrison Gholson had her first opportunity to settle down as a housewife, after commuting to New Jersey to visit her husband during their first year of marriage. Miss Sally Smith left to join the faculty of the Academy as a teacher of French. Sorry as we were to lose them, it would be wrong to begrudge them what they most want to do.
     Mr. Douglas Taylor was the theological candidate who came to Glenview this year. We enjoyed his ministrations very much, and also the privilege of meeting his wife and their three children.
     The choir, under the direction of Mrs. John Barry, continued through the summer without a vacation. This was possible because the members were supplied with lightweight robes, designed and made by several ladies of the Society. Because of a manpower shortage the choir sings only every other Sunday.
     The Park Social Club has been most enterprising under the leadership of Mr. Dick Brickman. It sponsored a card party, a full length color film, a festive observance of Independence Day, and a formal dance with orchestra. The most marked financial success was the Park Carnival, which raised $445.00 for the improvement of the Lake. Because of the chaos around the church buildings the Carnival was situated on the "Five Acres," a newly developed church property at the west end of Park Lane. Everyone enjoyed the location, and the whole affair was well planned and efficiently run.
     The local chapter of Theta Alpha held its annual banquet in May, with a discussion of literature for New Church children. This organization also had an informal social evening in September to welcome the two new teachers, Miss Mary Best and Miss Barbara Doering.
     A new missionary Program has been initiated by the pastoral office. It was' felt that many newcomers to Glenview might not be aware of the Immanuel Church; therefore each new family will be sent a pamphlet describing our functions. Weekly articles are inserted in the "News of Our Churches" column of a large Glenview paper. In addition, several paid advertisements will appear in the same publication, with provocative statements followed by an invitation to attend services. A missionary committee has been formed to greet strangers who may attend church, and to assist them in any way needed. Whether this program brings results or not, it is useful to pursue it.
     The Rev. Jan Weiss continues to conduct an inquirers' class for those newly interested in the teachings of the New Church. The Rev. Elmo Acton is beginning a series of six or eight classes in the training of the preschool child. This class is open to all, and will be disbanded at the end of the series. Other topics will be taken up in turn, with perhaps a new group of people interested in the proposed subject.
     Committees are working steadily on plans for the 22nd General Assembly to be held at Lake Forest College next June. Many of us took advantage of a guided tour last month and became acquainted with the campus. This will be a new experience for most of us, and the prospect of things to come will brighten the coming year.
     The most important event of the current year was an episcopal visit from Bishop De Charms early in October. His stay in Glenview was interrupted by trips to other centers in the Midwest, but he gave generous amounts of his time to us in his longest visit since he was a candidate for the priesthood. On two Friday evenings the Bishop gave classes, on "Reality" and "Enlightenment," which were characteristic of his ability to put difficult, abstract ideas into words which anyone could understand. He preached at our Sunday service, which included the administration of the Holy Supper; addressed the Corporation of the Midwest Academy; and met in joint session with the Pastor's Council and the Board of Finance.

580


The school children were privileged to have him as their guest one morning; and one evening was devoted to the "young people," those under forty, for a talk on the organization of the General Church, followed by informal questions. We hope that the Bishop enjoyed his visit as much as we did.
     GLORIA BARRY

     SWEDENBORG SOCIETY, INC.

     148th Annual Meeting

     The annual meeting of the Society was held in Swedenborg Hall on July 21st, 1958, when about sixty members and friends were present. The chair was taken by the president, the Rev. Clifford Harley, who opened the meeting with prayer.
     After the apologies for absence and messages had been read the Minutes of the last annual meeting were read and signed. The joint honorary secretaries they presented the report of the Council. Dr. Griffith referred to the work of the Advisory and Revision Board, stating that although the year had not seen a flood of new editions steady progress had been made. With the publication of Summary Exposition of the Prophets and Psalms, which is almost ready for the printer, all the theological works except the Spiritual Diary, which is in a special category-and such reference works as Potts' Concordance and Searle's Index are available. The Council's policy of keeping all the works in print is one of the responsibilities which the Society feels it owes the New Church. At the time of the printing of the report we noted that, happily, Mr. Colley Pryke had continued as chairman of the Advisory and Revision Board. Unfortunately, we now have to report his resignation, on account of increasing deafness and physical weakness, from an office which he has filled with distinction for ten years. His fellow members on the Board have paid their individual tributes to his patience, fairness, and, in the words of one member, "his calm guidance through many a sticky session."
     Dr. Griffith mentioned the encouraging rise in the sales of books, a rise which began as soon as we deplored the decrease last year. She also referred to the lectures and special meetings which had taken place during the year, namely, the special meeting for the young people and the Anglo-Swedish Society meeting.
     Mr. Drummond then spoke particularly of the problem of advertising. He said that it might be felt that it was not fitting for a learned society to advertise, but he felt that it was part of the Society's obligation to try to distribute the Writings. It was clear from a reading of past reports that the Society had always recognized the need to advertise, but nowadays new methods, and perhaps new media, were needed. He referred to the experiment of placing a poster advertising the Society in some of the London tube stations, and said that it was hoped to extend this.
     The Council's report emphasized in its conclusion the need for more members. The present membership of about 800 represents only a small part of the organized New Church. The importance of the annual series of lectures was also mentioned, and the hope that these series might be extended.
     Mr. K. F. Chadwick, chairman of the Council, told the meeting of the illness of Mr. Douglas Toby, the honorary treasurer, and it was agreed that a message of sympathy be sent to him from the meeting. Mr. Chadwick paid a tribute to Mr. Dan Chapman, who had agreed to act as treasurer during Mr. Toby's absence and had been carrying on the work for some months. In the absence of Mr. Chapman, Mr. Chadwick then presented the accounts and balance sheet. He referred to the switch of the 3 1/2% War Loan to 3 1/2% Funding Stock 1999/2004, and to a gift from the Raymond Pitcairn family. Mr. Chadwick pointed out that although the sales had increased quite substantially, the loss on the publishing side of the Society's work was over 12,000. If there was a choice between using capital to publish Swedenborg's works and conserving capital, then the works must be published, but obviously we must try to increase our funds by increased subscriptions and sales.

581


As chairman of the Council, Mr. Chadwick then formally moved the adoption of the report and accounts. This was seconded by Mr. L. H. Houghton, and a short discussion of the report followed in which Mr. Houghton, Mr. Colin Colebrooke, Mr. Bjorn Holmstrom, Mr. R. V. Stebbing-Allen and Mr. P. L. Johnson took part. The report and accounts were adopted.
     The meeting then passed to the election of officers, and on the nomination of the Council, Sir Thomas Chadwick was unanimously elected president. The Rev. Clifford Harley, in putting the proposal to the meeting, referred to Sir Thomas's great ability as an officer of the state and as an officer of the church, and Sir Thomas, acknowledging his election, said how honored he felt by the Society's choice. The Rev. Clifford Harley becomes vice-president for the coming year. Mr. Douglas Toby was re-elected honorary treasurer and hopes for his rapid restoration to full health were expressed.
     The president, the Rev. Clifford Harley, then informed the meeting of the Council's decision to confer honorary life membership on Mr. Harold Gardiner, M.S., F.R.C.S., and on Mr. Colley Pryke. Mr. Gardiner joined the Society in 1926, had been president five times, was on the Council for many years, and had given many distinguished addresses to the Society. Mr. Colley Pryke joined the Society in 192 7, had been a member of the Council for twenty years, was twice president, and was chairman of the Advisory and Revision Board for ten years.
     The meeting warmly applauded this recognition of the very distinguished services to the Society of these two gentlemen.
     The scrutineers, Mr. Charles Howe and Mrs. Gwen Craigie, then handed in their report on the result of the voting for the members of the Council. The twelve ordinary members elected are as follows: Mr. E. 0. Acton, Mr. K. F. Chadwick, Mr. Dan Chapman, O.B.E., Mr. P. Guy Dicks, Mr. A. A. Drummond, M.Sc., Mrs. F. G. Griffith, Ph.D., B.Sc., Mr. R. H. Griffith, A.C.A., Mr. L. H. Houghton, Mr. P. L. Johnson, Rev. C. H. Presland, Miss H. G. Stacey, M.Sc., Mr. Norman Turner, B.Sc., A.F.R.Ae.S.
     The president, the Rev. Clifford Harley, then gave his address, which was entitled "The White Horse." Dr. Berridge eloquently expressed the appreciation of the meeting for Mr. Harley's address and for his services as president, and Mr. E. 0. Acton moved a vote of thanks to the officers for their work during the year. Both motions were carried with acclamation. The meeting was closed with the Benediction.
     FRIDA G. GRIFFITH


     THE CHURCH AT LARGE

     General Convention. The NEW CHURCH MESSENGER reports that at a special meeting of the Wilmington (Delaware) Society last September it was voted to broadcast the Sunday morning service over radio station WJBR, a local FM station which features classical and semi-classical music. The first broadcast was to take place on October 5th.
     The same periodical mentions that the New Church motion picture, Faith, produced by the Rev. Harold C. Cranch, was shown last summer to the Denver (Colorado) Swedenborg Fellowship, after it had been advertised in the newspaper. After the picture had been shown, a question and answer period was conducted by the Rev. Robert S. Junge. The report mentions that other Convention societies may be able to use the film, and that those interested should apply to Mr. Junge.

     General Conference. At the remaining sessions of the 151st Annual Conference, held at Snodland, Kent, the report of the Conference Council was heard. The most lively debate was on the Council's recommendation that the president's term of office should remain as one year. Some members felt that the term is too short for effective leadership; others contended that to vest leadership in the president would be to violate the constitution of Conference, under which the Ministerial Advisory Council is the ecclesiastical leader and the Conference Council the leader in things of the world. Presidents will continue to serve an annual term, for the present at least; but Conference accepted suggestions that the president-nominate should attend meetings of the Conference Council, and that more duties be assigned to the vice president, who is usually the retiring president.

582


The report of the Ministerial Advisory Council stated, among other things, that the Council was considering the question of subordination in the ministry. One minister objected to the word, subordination, but Conference accepted the explanation that subordination was simply a form of order and the report was adopted without alteration.

     Switzerland. The Council of New Church Ministers (Convention) on the European continent held its 14th annual meeting at Zurich, Switzerland, last summer. It is reported that no agreements or resolutions were made; that the independence of local societies was emphasized, and a federative system favored rather than centralization; and that the real benefit of the session was in contact and exchange of ideas.
TWO NEW BOOKS 1958

TWO NEW BOOKS              1958

     SPIRITS AND MEN

     By Hugo Lj. Odhner

     The essays composing the chapters of this book reflect the highlights of doctrine about the mysterious relationship of the two worlds. They tell of our attendant spirits and their influence over our minds-how various types of spirits are invited and how they use our memories. The book shows also how spirits are involved in our dreams, and how they aggravate our diseases. It should be of interest to all New Church readers.
     228 pages, including an index and many hundreds of references to the Writings. Price, $3.00.

     THE CITY OF GOD

     Conversations on the Doctrines of the New Church

     By Karl R. Alden

     This book has been written by Mr. Alden on the basis of his many years of experience in explaining the doctrines of the New Church. It is designed, he says, to help the layman to explain the church to his friends; when he does not feel quite adequate to the task he can say, "Here, read Mr. Alden's book!" Price, $3.00.
     These books may be obtained at the Academy Book Room, Bryn Athyn, Pa., in time for Christmas.

583


General Church of the New Jerusalem 1958

General Church of the New Jerusalem       HUGO LJ. ODHNER       1958




     Announcements




     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 January 26th to 31st, 1959, at Bryn Athyn, Pennsylvania.
     HUGO LJ. ODHNER,
          Secretary.