TARES AMONG THE WHEAT 1967

TARES AMONG THE WHEAT Rev. HUGO LJ. ODHNER 1967

NEW CHURCH LIFE

VOL. LXXXVII

Contents

January 1967

Tares Among the Wheat
     A Sermon on Matthew 13: 27, 28     Hugo Lj. Odhner
The Testimony of Truth
     Willard D. Pendleton
In Our Contemporaries
Swedenborg and the New Revelation
     Harold C. Cranch
Gloom and Suicide
     Anonymous
Ideas
     Elmo C. Acton
The Writings: A Survey
     Introduction
Prophecy and Preparation
     Lorentz R. Soneson
Reviews
     Growing Up, Love and Sex Before Marriage, Making a Marriage
Editorial Department
     I Believe
     The Spiritual Fisherman
     Daily Worship
The New Liturgy: Errata
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths
     Annual Council Meetings-January 23-29-Program

No. 2

February 1967

Care for the Morrow
     A Sermon on Matthew 6: 31-34
     Daniel W. Heinrichs
The Basis of Genuine Reflection
     Colin M. Greenhalgh
In Our Contemporaries
Ideas
     Elmo C. Acton
Living, Joyous Worship
     Morley D. Rich
The Eternity of Marriage
     Frederick L. Schnarr
The Writings: A Survey
     The Expository Works
Reviews
     Thinking About Religion
     Something New
Editorial Department
     Power to Become
     The Post-Christian Era
     Weekly Worship
Communication
     A Question of Essene Thought
          Gordon Jacobs
Announcements
     Baptisms, Confirmations, Marriages, Deaths

No. 3

March 1967

The Resurrection
     A Sermon on Luke 24: 39
          Martin Pryke
The Divine Joseph
     An Easter Talk to Children
          W. Cairns Henderson
Ideas
     Elmo C. Acton
"Heaven and Its Wonders and Hell"
     Address to British Assembly
          Freda G. Griffith
Humility
     Norbert H. Rogers
Bending Minds
     Fred Elphick
The Liturgy: An Appreciation
     Creda Glenn
The Writings: A Survey
     The Expository Works
Review
     Gems From the Writings of Emanuel Swedenborg
Editorial Department
     The Source of Faith
     Peace of Mind: End or Means?
     The Church Year
Communications
     A Question of Essene Thought
          B. David Holm
     Gloom and Suicide
          Charis P. Cole, Mary Griffin, Zoe G. Simons, Sally Hedsten
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths

April 1967

No. 4

Our Mode of Selecting an Executive Bishop
     Episcopal Address to the Joint Council
          Willard D. Pendleton
Give Me a Burying Place With You
     A Sermon on Genesis 23: 3, 4
          Donald L. Rose
The Writings: A Survey
     The Philosophical Works

ANNUAL COUNCIL MEETINGS
Council of the Clergy Sessions
     Erik Sandstrom
Joint Council Session
     Robert S. Junge
Annual Reports
     Secretary of the General Church
          Robert S. Junge
     Secretary of the Council of the Clergy
          Erik Sandstrom
     Corporations of the General Church
          Stephen Pitcairn
     Operating Policy Committee
          Robert S. Junge
     Orphanage Committee
          Philip C. Pendleton
     Treasurer of the General Church
          L. E. Gyllenhaal
     Editor cf New Church Life
          W. Cairns Henderson
     Publication Committee
          Robert S. Junge
     Religion Lessons Committee
          Norbert H. Rogers
     Sound Recording Committee
          W. Cairns Henderson
     Visual Education Committee
          William R. Cooper
Editorial Department
     Convention and the NCC
     A Necessary Anxiety
     The Most Holy Act of Worship
Church News
Announcements
Annual Corporation Meetings
     Baptisms, Confirmations, Marriages, Deaths
     Academy of the New Church: Calendar, 1967-1968

May

No. 5

Earnestness
     A Sermon on Matthew 6: 33
          Daniel Goodenough
A Suggested Harmony of the Old and New Testaments
     Address to the Council of the Clergy
          George de Charms
On Being at Home
     Some Thoughts on Reading Arcana Coelestia
          Edith Elphick
In Our Contemporaries
Approaching the Holy Supper Worthily
     Alfred Acton
The Writings: A Survey
     The Philosophical Works
Editorial Department
     A Problem in Education
     Discrimination
     That This Child May Be Baptized
Communication
     Gloom and Suicide
          Joann Lockhart
Church News
Announcements
     Annual Corporation Meetings-June 9, 1967
     Annual Joint Meeting of Corporation and Faculty-May 19, 1967
     Swedenborg Scientific Association Annual Meeting-May 21, 1967
     Baptisms, Marriages, Deaths
     Academy of the New Church: Calendar, 1967-1968

June 1967

No. 6

A City Sought Out
     A Sermon on Isaiah 62: 3. 4,12
          Morley D. Rich
All Things New
     A New Church Day Talk to Children
          David R. Simons
"Gold Like Unto Clear Glass"
     Erik Sandstrom
The Correct Pronunciation of the Most Ancient Divine Name
     Kurt P. Nemitz
New Church World Assembly, 1970
     A Statement by the "London Committee"
          D. F. C. Mann, C. H. Presland, D. L. Rose
The Writings: A Survey
     The Doctrinal Works
Review
     The Four Doctrines
          Norbert H. Rogers
Editorial Department
     Thinking Nothing
     The Apocalypse
     By This Act of Public Confession
Church News
Announcements
     Annual Corporation Meetings-June 9, 1967
     Pacific Northwest District Assembly-July     15, 16, 1967
     Sons of the Academy Annual Meeting-June     9-11. 1967     287
     Baptisms, Confirmations, Marriages, Deaths

July 1967

No. 7.

Man: A Receptacle
     A Sermon on Genesis 2: 15
          Norman H. Reuter
Some Similarities and Dissimilarities Between the Spiritual and Natural Worlds
     L. H. Houghton
In Our Contemporaries
The Significations of Sleep
     Frederick L. Schnarr
Dedication of the Colchester Society's New Extension
     Fred Elphick
Love of Country
     Lorentz R. Soneson
The Writings: A Survey
     The Doctrinal Works
Review
     The Souvenir of the Swedenborg Society of South India
Editorial Department
     Extremism
     The Courage of Conviction
     That You May Be Betrothed
Communications
     Swedenborg and Pike
          Paul Zacharias
     Gloom and Suicide
          Gloria H. Alden
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths
     52nd British Assembly-July 14-16, 1967-Program

August 1967

No. 8

The Right Reverend Elmo Carman Acton
     Frontispiece
Ordination Into the Third Degree
Declaration of Faith and Purpose
     Elmo Carmon Acton
The Uses of the Priesthood
     A Sermon on Deuteronomy 2:5
          Willard D. Pendleton
Some Similarities and Dissimilarities Between the Spiritual and Natural Worlds
     L. H. Houghton
Affliction Turned to Good
     Donald L. Rose
Continuing the Commission
     The Swedenborg Society's 157th Report
Ordination
     Declaration of Faith and Purpose
          Deryck van Rij
The Writings: A Survey
     The Doctrinal Works
Honey Upon the Ground
     Robert H. P. Cole
Editorial Department
     Ordination and the Church
     The Call to the Priesthood
     A Holy Marriage Covenant
     Racism
Church News
Announcements
     Eastern Canada District Assembly-October 7-9, 1967
     Midwestern District Assembly-October 20-22, 1967
     Ordinations, Baptisms, Confirmations, Marriages, Deaths

September 1967

No. 9

Contentment
     A Sermon on Isaiah 57: 21
          Roy Franson
The Need for New Church Education
     Kurt P. Nemitz
The Conjugial with Men and Women
     Erik Sandstrom
Lord, Increase Our Faith
     S. Pelle Rosenquist
The Leaven of the Pharisees
     W. Cairns Henderson
The Writings: A Survey
     The Doctrinal Works
Review
     My Lord and My God
Editorial Department
     The Truly Isolated
     An Educational Covenant
     Feasts of Charity
     His Body to the Grave
Communications
     Extremism
          Charis P. Cole
          Conrad and Kay Iungerich
     Swedenborg and Pike
          F. Richard Kintner
          Norman E. Riley
Church News
Announcements
     Eastern Canada District Assembly-October 7-9, 1967
     Midwestern District Assembly-October 20-22, 1967
     Charter Day-October 12-14, 1967- Notice and Program
     Baptisms, Confirmations, Marriages, Deaths

No. 10

October 1967

The Nature of Profanation
     A Sermon on John 9: 41.
          Frederick L. Schnarr
Beauty
     Geoffrey Childs
Commencement Address
     Joel Pitcairn
In Our Contemporaries
"No Miracles At This Day'
     Presidential Address to the Swedenborg Society
          Norman turner
The Writings: A Survey
     The Hisorico-Doctrinal and Descriptive Works
Educational Council
     Report of Meetings
          Norbert H. Rogers
Review
     The Academy: A Portrait
Editorial Department
     District Assemblies
     The Quiet New Church Man
     To Inaugurate This Our Brother
Communications
     Power in the Holy Supper
          Ian Johnson
     The Most Ancient Divine Name
          Theodore Pitcairn
     Extremism
          Sanfrid E. Odhner, James L. Pendleton
     Gloom and Suicide
          V. Carmond Odhner, James P. Cooper
Local Schools Directory
Church News
Announcements
     Charter Day-October 12-14, 1967- Notice and Program
     Baptisms, Confirmations, Marriages, Deaths

November 1967

No. 11

Thanksgiving
     A Sermon on Deuteronomy 16: 16
          George de Charms
Seedtime and Harvest
     A Thanksgiving Talk to Children
          Ormond Odhner
Beauty
     Geoffrey Childs
A New Church View of History
     William R. Kintner
In Our Contemporaries
The Opening of the Natural Mind
     Address to British Assembly
The Writings A Survey
     Appendix I
Review
     All We Like Sheep Have Gone Astray
Editorial Department
     Let Us Truly Give Thanks
     Situational Ethics
     The Subject of This Class
Communication
     Keeping the Record Straight
          J. Edmund Blair
Church News
Announcements
     Baptisms. Marriages, Deaths

December 1967

No. 12

Divine Love Incarnate
     A Sermon on Luke 2: 11
          Geoffrey Childs
The Formation of Conscience As a Goal of New Church Education
     Charter Day Address
          Norman H. Reuter
The Lord's Temptations
     Morley D. Rich
Fifty-Second British Assembly
     Report of Proceedings
          Frank S. Rose
Hands
     Lorentz R. Soneson
Tenth Eastern Canada District Assembly
     Report of Proceedings
          Peter J. Lermitte
The Writings: A Survey
     Appendix II
Review
     Saul, David and Solomon

Editorial Department
     Two Ideas of God
     The Angel Gabriel
     Suffer Little Children to Come
Communication
     Swedenborg and Pike
          Paul Zacharias
Directory of the General Church
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths
     Annual Council Meetings: January 23-27, 1968

JANUARY, 1967
     "So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this." (Matthew 13: 27, 28)

     The Lord likened the world to a field, and Himself to a sower. The good seed were the children of the kingdom of God. But He spoke of the devil as an enemy who, while men slept, sowed tares among the wheat. The tares, He said, were the sons of the evil one. At the consummation of that age, or aeon, came the harvest, the judgment, when the angels would gather the good wheat into the granary of heaven and destroy the tares by fire.
     The parable is used to show that in this world good men and evil join in common work and common play, and that not until after death can there be a lasting separation of the evil from the good. The Writings further show that even in the world of spirits has there been delay in judging the evil until the end of a church.
     The special stress in that parable is laid upon the command of the master to his servants when they offer to pull out the tares from among the growing wheat-stalks. "Nay," he said, "lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest."
     This was wise counsel. For the species of weed here referred to was the darnel, a grass closely resembling the wheat until the grain has headed and the tares have done the same. But when the hard, black poison seed of the darnel has begun to form, a child can tell them apart. "By their fruit ye shall know them." Yet even then it is not well to weed them out except with the greatest of care. For the weeding might disturb the tender suck roots of the wheat which grow down through the tangle of the more superficial roots of the tares.* It is better to wait until the harvest.
* See SE 1436.
     Man does not like to wait. When he conceives a need or an ambition, he wants instant achievement. In blind eagerness to get rid of some threatening evil, he may often destroy an essential good. His reformations miscarry. He forgets to go to his Lord in prayer, and ask if the time is ripe to pull out the weeds he sees in his own or his neighbor's garden. He steps in where angels fear to tread. He wants to change everything. He sees injustice, sees poverty, sees immaturity and inefficiency, sees evils; and, being only man, steps in with clumsy feet among the close-growing grain stalks and pulls at this weed or that. It is the way of the natural man to see the evils in others, to judge this man's behavior as evil and that man's as good, and this with a bland omniscience, as if he were born to set all things right. He wants to make others conform to his ideas of right and wrong, and often condemns the actions of others before their real intentions have been tested.

     But the parable shows that if we are to be the Lord's servants we must so act from the first as to leave the final judgment to Him. Only He can tell the real from the counterfeit. There are many weeds which can be easily recognized at any stage of their growth. Such evils' we need not hesitate to combat. Their judgment is ready at any time. Society, if in a sound state and in good hands, can and must protect itself against open crimes and criminals of known character. Even so, after death, those convicted of open evil are sent forthwith to their places in hell. But the tares of the wheatfield are of a different kind, in that they counterfeit the good wheat. They signify that class of persons whom we call hypocrites. And here we are faced with a judgment which the men of the church are warned against making. We can judge only the acts and speech of a man. His use, his value in society, are so esteemed. But his internal, his inmost intentions, can be judged only by the reapers whom the Lord shall appoint. Only they can separate the darnel from the wheat.
     The field mentioned in the parable is said to be "the, world." In particular, however, the field signifies the church, for it is there-in specific and selected ground-that the Lord sows His' wheat. What He' sows is the truths of faith, which are to enable the ground to bear fruit in charity and good works. Such sowing in good soil is done whenever instruction is given from the Word and attentively received by those who read or hear.

Yet when the mind is directed to apply the judgment of the Word only to the shortcomings and faults of others, there is an opportunity for the "evil one" to sow another kind of seed.

     Every man of the church has in him a field which might become good ground for the Lord's sowing. He that receives such seed is "he that heareth the Word of God and understandeth it." The field is his "natural mind," his little replica of the world, his microcosm, which is shaped at first by heredity and then by education and early companionship. The discipline of early life breaks this ground somewhat. But the real cultivation commences with his regeneration, which should begin before the discipline of force and the influence of parental authority begin to wane. For every man must prepare his own field. He himself must come to know the rocks and the underbrush that hinder the spiritual planting of the soil. No one else can cope with the difficulties that beset his mind. He must learn to know himself, resist his weaknesses and evils as they emerge, and shun them as sins against God.
     The well-known Bible pictures of shunning evils are those of weeding a garden and pruning a tree. Evils must be rooted out and pruned away. This is our work in the Lord's vineyard. This also is what is meant by the Lord's words, that the fields are already "white to the harvest." Plenty of evils are waiting for judgment, if we only have the eyes to see and the zeal to work. But. the positive side of the picture is also important. We prune for the sake of the fruit: the fruitful uses which each new state brings with it, and the increased blessedness of life, the generous foretaste of heaven, which come gratis in the form of an internal peace, and as delight and joy in the light of the Word and as trust in the Lord's providing-states which offset the squalls and anxieties of natural life. Such states, bringing their fruit to others, are the ends of all spiritual labor. The inner object of the regenerating man, when shunning his evils, is not to perfect himself or to enjoy greater blessings in heaven, but to rid himself of the faults that prevent his service to the Lord and others; so that he might bring forth fruit more abundantly.
     When we are tempted to condemn or resent an action by one of our brethren, let us reflect that this man may even then be in the effort of doing what he intends eventually to be for the good of all. But while we cannot know the spiritual state of another, yet the shunning of our own evils involves a continual watchfulness of the motives from which we act or think. The parable of the tares must not be turned to defend our laxity in this respect. We must weed our gardens and our corn fields; plow our orchards, prune our vines. It is only when we come into the wheatfield that we must pause-and seek new instruction.

     Wheat, in a spiritual sense, corresponds to a more interior good than other grains. Wheat is thought to be the first grain domesticated and improved by man. It represents the spiritual good, the truly human good, which comes as a product of regeneration, or of spiritual civilization. It does not mean any natural good such as man has in common with beasts, but spiritual good which results when the Divine Sower seeds the truths of His revelations into men's hearts-listening hearts, understanding hearts!
     "Wheat" signifies genuine states of spiritual good-the good of truth which we call charity-in the interiors of the natural mind.* More specifically, it represents the characterizing states of good which are to pertain to the New Church.** Such spiritual good is not subject to destruction. Its roots are too deep for that. The strength of true charity cannot be really disturbed by temptations from the world or the flesh, or by the "tares" which the hells implant in the natural of man. Those who are in such spiritual good do not measure as the world metes. They are not persuaded by the subtlest of worldly arguments or seduced by the most enticing allurements. For the tares, the darnel, cannot send their roots straight down into the moisture-laden soil. Superficially they may steal power from the wheat stalk, but they cannot prevent it from bearing fruit.
* AC 7605, 9995
** TCR 784e
     The more rivalry the wheat plant meets at the surface, the deeper it sends its roots! And so it is with the spiritual wheat field of the regenerating man. The presence of falsities and evils, insinuated while he is off his guard, will spur him to new efforts to raise the level of his spiritual life.

     In the early stages of regeneration, man fights against relatively external evils, plainly seen to be wrong and readily removed by self-compulsion; and it may seem to him, in his moral self-satisfaction, that thereafter there are no battles to fight. But as he gains somewhat of wisdom, he finds that the evils he has apparently conquered return to tempt him in other, more subtle forms. For "evils which he makes allowable in his spirit and does not account as sins" are appropriated to a man even if he does not commit them*; and when he finds the darnel growing-finds that selfish arguments add themselves to the best of his reasons-he begins to question whether his very endeavor to become regenerate is not a mere hypocrisy! He may cry out, like the servants in the parable: "Sir, didst thou not sow good seed in thy field? Whence, then, hath it tares?"
* DP 278, 81

     And the answer comes: "An enemy hath done this." It is not for man to be crushed in spirit. For the profound truth is that the highest of angels see most clearly that man in himself is a perverse vessel, into which hell continually scatters its seed; that man, as to his inherited will, is but a meshwork of cupidities, from which he of his own proposal cannot rid himself. But they know that it is the part of man to shun the evils which manifest themselves in the externals of his thought, and then pray the Lord to cleanse his internals, which are beyond man's ken and control.* For every evil which man combats in his conscious thought, the Lord will combat and overcome innumerable kindred lusts in his interiors, and this by leading his spirit away from the societies of wicked spirits who had insinuated that evil; and instead, the Lord will adjoin good spirits through whom the roots of his thoughts can be immersed deeply into heaven.
* DP 118f.

     "Sufficient unto the day is the evil thereof." At night no man can work; he can shun only the evils which are brought into the light of day. It is beyond man's powers to know all the ramifying inclinations of his heart. He can shun only one evil at a time, and must commit the governance of the unknown depths of his heart to the Lord. Yet his duty is very clear and simple. He must weed his garden and prune his vine. But he must see to it lest in spiritual pride he tries to regenerate himself, as if he could purge the bottoms of his being. For then his wheatfield will turn into a desert, over which there floats the mirage of self-righteous purity.
     There are evils still hidden and unsuspected even in a regenerating man's heart. These cannot be judged or extracted by man, although they are vaguely seen in outcropping imperfections and errors, and as bursts of impatience or as unanalyzed, stupid passions. And the man may be appalled, even to despair. But the Lord dismisses his fears. "Let both grow together," He says, "until the time of the harvest"! Then He will send His reapers.
     The mind has a perpetual fruiting season. There are always some fields ripe for the harvest. But interior evils, such as the enemy sows while men sleep, that is, while men are unaware, unconscious of spiritual dangers: such evils cannot be shunned by any conscious process of self- analysis or by the help of any other man. Of the tares and the wheat the Master says: "Let both grow together." Do nothing to harm the wheat! If the wheat grows, small harm can come. But if you kill the wheat all is lost.

     Here we should note a law of Divine Providence. If man identifies himself with the evils of his heredity, or with the tares which are sown in his proprium, then the separation of these tares from the wheat would be like tearing his heart asunder. But if man believes, as is the truth, that all evil and falsity is from hell and that all good and truth is from the Lord, then "he would neither appropriate the good to himself and make it meritorious, nor appropriate the evil to himself and make himself guilty of it."* And when, in our concern for our wheatfield, we ask the Lord, "Whence hath it tares?" His answer is. An enemy hath done this."
* DP 320.
     The tares are too entangled for man to uproot. They can best be kept down by the growing wheat-by our taking advantage of the means offered for our instruction and the inspiration of common worship in family and church.
     The wheat of the spirit is the spiritual good of truth which grows by spiritual cultivation. It needs the warm ground of the church to grow in. The regenerating mind needs this exposure to spiritual truth constantly. This is one reason that the Lord instituted the Sabbath day for a remembrance: that, at least on one day, the care of souls may not be neglected, and that the blessing of the Lord may rest on the work of our hands. It is by such exposure to heavenly enlightenment that spiritual states may gradually mature, and the time of the harvest can be hastened; when the tares will be separated from our spirit as things that offend, while the wheat is gathered into barns.
     So was it done at the consummation of the first Christian age. And so shall it be in the resurrection to eternal life. It is a sign of the Lord's patience. For the tolerance of evil is for the sake of the protection of the good. Amen.

LESSONS:     Isaiah 5:1-7. Matthew 13: 10-17, 24-43. DP 102, 320.
MUSIC:     Liturgy, pages 570, 487, 504.
PRAYERS:     Liturgy, nos. 18, 89.
MAY IT PLEASE THE COURT 1967

MAY IT PLEASE THE COURT 1967

"If one who is a judge punishes an evildoer according to the laws, and does so from zeal, he is then in charity toward the neighbor; for he desires his amendment, thus his good, and also wills well to society and his country, that it receive no further injury from the evildoer; thus he can love him if he amends, as a father the son whom he chastises; and thus he loves societies and his country" (Arcana Coelestia 4730: 3).

TESTIMONY OF TRUTH 1967

TESTIMONY OF TRUTH Rev. WILLARD D. PENDLETON 1967

From most ancient times it was known that the Lord was to be born on earth, but when He would come was not revealed. Thus it was that as generations passed, and the Lord did not come, the ancient prophecy was gradually forgotten. Yet lest all knowledge of Him should be lost, the Lord raised up the Israelitish nation among whom the prophecy was restored. Who can forget those sublime passages of Scripture in which the promise of His coming was renewed: "The sceptre shall not depart from Judah, nor a lawgiver from between His feet, until Shiloh come; and unto Him shall the gathering of the people be."* "Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence."** "A virgin shall conceive, and bear a Son, and shall call His name Immanuel."*** "Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The Mighty God, The everlasting Father, The Prince of Peace."**** Surely, there could be no doubt concerning the power and majesty of this Man.
* Genesis 49: 10.
** Psalm 50: 2, 3.
*** Isaiah 7: 14.
**** Isaiah 9: 6.
Yet when the Lord came, men did not know Him. This was because the reality did not conform with their preconceived idea of Him. Israel had anticipated one who would answer to their national hopes and racial ambitions, but in this they were denied. He was to have established a kingdom which would endure forever; but He said unto them: "My kingdom is not of this world."* He was to have led the armies of Israel from one victory to another; but He said unto them: "If My kingdom were of this world, then would My servants fight."** We have no difficulty, therefore, in understanding why it was that the Jews rejected Him. As the prophet Isaiah had indicated, here was no beauty that men should desire Him: "He was despised, and we esteemed Him not."*** Thus they found fault with Him, and having heard the Word which He spake, they accused Him of sedition and blasphemy; that is, of seeking to overthrow the established government and of perverting the laws of Moses.
* John 18: 36.
** Ibid.
*** Isaiah 53: 3.

To understand the New Testament, therefore, we must recognize that the issue which underlies the text is the integrity of the Lord's Word. For it is to be noted that He spoke to them "as one having authority," that is, as one who was authorized to speak for God. Time and again, therefore, the scribes and the Pharisees accused Him of bearing false witness, but He answered them, saying, "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil."*
* Matthew 5: 17.

The question of the integrity of His Word was, and still is, the issue. Was this Man who He claimed to be, or were the Jews to look for another? On this subject opinion has long been divided. Some say that He never existed, others that He was the best of men; others insist that He was a third person in a trinity of Divine persons, and others, that He was God incarnate. In all history there has never been a more controversial figure. Yet in this, as in all controversial issues, the question of evidence arises. The question is, who is it who bears witness to the truth of His Word? We can understand, therefore, why it was that in seeking to discredit the Lord in the eyes of the people, the scribes and Pharisees challenged Him, saying, "Thou bearest record of Thyself; Thy record is not true."* But He answered them, saying: "Though I bear record of Myself, yet My record is true . . . for I am not alone, but I and the Father that sent Me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of Myself, and the Father that sent Me beareth witness of Me. Then said they unto Him, Where is Thy Father? Jesus answered, Ye neither know Me nor My Father: if ye had known Me, ye should have known My Father also."**
* John 8: 13.
** John 8: 13, 14, 16-19.
According to Jewish law, the unconfirmed testimony of a man was not acceptable. It had to be supported by two or more reliable witnesses. Thus on a previous occasion, when the Lord's integrity was challenged on the grounds of insufficient evidence, He reminded His accusers of John the Baptist, of whom they had already inquired concerning Him. For He said unto them: "Ye sent unto John, and he bare witness unto the truth."* Yet at the same time He dismissed John's evidence, saying: "I receive not testimony from man,"** for "I have [a] greater witness than that of John. . . . The Father Himself, which hath sent Me, hath borne witness of Me"***. "and I know that the witness which He witnesseth of Me is true."**** But because they knew not of whom He spoke, they repudiated Him, saying, "Where is Thy Father?"*****
* John 5: 33.
** John 5: 34.
*** John 5: 36, 37.
**** John 5: 32.
***** John 8: 19.

     II

     Throughout the New Testament there are repeated references to the Father. The appearance is that the Godhead consists of a mystical trinity of persons; namely, the Father, the Son and the Holy Spirit. Yet such is not the case, in that God is one and His Divinity cannot be divided. Thus in speaking of the Father, the Lord was not speaking of another, but of the good of the Divine love which is the source and origin of all truth. But as good is invisible and therefore does not fall into any idea of thought, it must be presented to man in the form of truth. For what is truth but a form of good; that is, the form in which good is presented to the sight of man's understanding? Apart from truth, man could form no idea of good, but would be as the beast, knowing neither good nor evil. Truth is not one thing and good another. Truth is but good as it appears to the mind; that is to say, it is good appearing. Is not this what the Lord meant when He said, "No man cometh unto the Father, but by Me,"* that is, by way of the Son, which is the truth of the Word? "Believe Me that I am in the Father, and the Father in Me,"** for good and truth are one; they cannot be divided.
* John 14: 6.
** John 14: 11.

     In order to understand the New Testament, therefore, man must first enter with understanding into the reciprocal relationship which exists between good and truth. Unless men come to perceive that in speaking of the Father, the Lord had reference to the good of the Divine love, and in speaking of Himself as the Son, He had reference to the truth of the Word, the mind of man cannot possibly grasp the real meaning of the Divine text. That is why we are taught in the Writings that apart from the spiritual sense, the Word in its letter cannot be understood. Yet once it is known what is meant by the Father and by the Son, the Word in its letter assumes a meaning that it does not otherwise possess. Here is no contradiction in regard to persons, but a clear and consistent statement of truth which testifies to the holiness and the Divinity of the Word. For what is the Word but the Lord speaking to man; and what He speaks is good. Truth is not one thing, and good another. As the Lord said to Philip: "He that hath seen Me hath seen the Father"*; and as He said to Thomas, the doubting disciple: "If ye had known Me, ye should have known My Father also."**
* John 14: 9.
** John 14: 7.
     To see what is true, therefore, is to perceive what is good. Truth has no other function or purpose. The truth has been given in order that man may know God; that is to say, in order that he may know what is good. In other words, truth has no end in itself. In all that it does it looks to good.

To think of truth apart from good is to deprive truth of all meaning and purpose. As the Lord said to the Jews: "I speak not of Myself"*; for "he that speaketh of himself seeketh his own glory, but He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him"**; for the function of truth is not to bear witness to itself, but to bear witness to good.
* John 14: 10.
** John 7: 18.

     III

     The test of truth is not found in the claim which it makes concerning itself. Anyone can lay claim to the truth. We do not believe in the Writings because of Swedenborg's testimony that he received nothing from any man or angel, but from the Lord alone; neither do we believe in the Writings because we are rationally convinced that they are true; but we are rationally convinced that they are true because we perceive that the good to which they attest is good. It is not man, therefore, who bears witness to the truth of the Word, but the good of truth. Even the Writings themselves, although logical, do not rest 'their case upon the logic of their position, but upon the good to which they testify. Is not this what the Lord meant when He said: "The tree is known by his fruit"*? The fruit of the Word is the good of life; and as all good is from the Lord, it is He who bears witness to the truth of the Divine doctrine. Hence the notable statement of the Writings that "it is the Divine which bears witness concerning the Divine, and not man from himself."**
* Matthew 12: 33.
** AE 635.
     This striking statement is found in the Apocalypse Explained, where the subject under consideration is the two witnesses which were seen by John in heaven. The reference is to the eleventh chapter of the book of Revelation, where it speaks of the two olive trees and the two lampstands which stood before the God of the earth. By the two olive trees are signified the good of love to the Lord and the good of charity; by the two lampstands are signified the truth of doctrine and the truth of faith. There were said to be two of each "because 'two' signifies conjunction and thence a one."* Concerning this the Writings state: "There are two things that make a one, namely, good and truth; good is not good except it be from truth, and truth is not truth except it be from good; consequently it is only when these two make a one that they have being and existence."** Note this teaching well: a thing is not true unless it be good; neither is it good unless it be true. Who is man, therefore, that he should determine what is good and true? Of himself, that is, from himself, man cannot do this.

Hence the further teaching of the Writings: "Angels and men cannot from themselves bear witness of the Lord, but the good and truth that are with them from the Lord do this, that is, the Lord Himself from His good and truth with them."***
* AE 638.
** AE 638.
*** AE 638.
     As stated, therefore, "it is the Divine which bears witness concerning the Divine, and not man from himself."* What is involved here is the reciprocal relationship which exists between good and truth. For whereas it is truth that testifies to what is good, it is good which bears witness to the truth. In other words, it is by means of truth that man is led into the perception of good, but it is through the perception of good that the truth is established and confirmed, for what is true is good. If it were not, it would not be true. Thus in defense of the Word which He spoke, the Lord appealed to the Father, that is, to the good of doctrine, when He said: "Believe Me that I am in the Father, and the Father in Me"**; for "I and My Father are one."***
* AE 635.
** John 14: 11.
*** John 10: 30.
     "I and My Father are one"-this is the primary teaching of the New Testament. Yet because this doctrine has not been understood, the Lord has come again into the world, not as Man in Divine person, but as the Spirit of truth, of whom it is said: "He will guide you into all truth."* It is, then, as the spiritual sense of the Word that the Lord is revealed at this day. But like the scribes and Pharisees, men question the integrity of the Divine doctrine, saying, How do we know these things are true? Who besides Emanuel Swedenborg has testified to the truth of these Writings? "Thou bearest record of Thyself; Thy record is not true."** But although the Writings bear record of themselves, their record is true. The evidence of this is found in the good to which they attest; that is, in the good of use. In this the Writings differ from former revelations. For whereas in the Old Testament the appeal of Scripture is to moral good, and whereas in the New Testament the appeal of Scripture is to social good, in the Writings the way is opened to the perception of what good really is; namely, the good of use.
* John 16: 13.
** John 8: 13.

     IV

     It is the teaching of the Writings that the good of a thing is its use. To see what is of use in anything, therefore, is to see what is good. Take for example, the institution of marriage. Here is a use which was ordained by God from the beginning in order that there might be a heaven from the human race. To see what is good in marriage, therefore, is to see and acknowledge the use which it is intended to serve.

This is true not only of marriage, but of all human relations-of a man's relation to his children, to his neighbor, to the community in which he lives, to his country and to his church. In each it is the use that he serves which is good. Thus to see what is good in anything is to see and acknowledge what is from the Lord; that is, its use, for what is from the Lord is good in that He alone is the source of all good. Yet how would we know this if it were not for the Word; for it is by means of the Word, and not apart from it, that the Lord is known. But in this the Word does not speak for itself, but for the good which, in turn, bears witness to the integrity of the Divine doctrine. Is it not by its fruit that a thing is known; and is it not the good to which the Writings attest that establishes and confirms the truth of the Writings? The truth of the Writings, therefore, is dependent upon the good to which they testify. Let us ask ourselves, therefore, whether these things be good? This is the test of truth. In so doing, however, let us remember the words of the officers who were sent by the rulers of the Jews to take the Lord into custody, who, having heard Him speak in the temple, returned empty-handed, and said: "Never man spake like this Man."*
* John 7: 46.

In the evaluation of the Writings, therefore, the primary issue is whether they be of man or of God. If, as is generally supposed, they are the works of Emanuel Swedenborg, an eighteenth century philosopher and mystic, they have no claim to authority; but if, as they state, they are the spiritual sense of the Word, there can be no further question concerning their integrity. In considering this question, one thing is certain: the Writings are unique. In all the history of human thought there is nothing comparable to them. In the opening of the internal sense of the Scriptures, the Writings stand alone. While many have pondered upon the inner meaning of the letter of the Word, none have gone further than to suggest that such a meaning exists. Yet if the exposition of the Scriptures in the Writings does not convince, reflect upon the doctrine of the Divine Human, the doctrine of use, the doctrine of influx, the doctrine of forms, and the doctrines of correspondences and degrees. Here are new doctrines which open the way to new concepts of God, of man, of good and of truth, and of the meaning of human existence. Surely, "never man spake like this."*
* John 7: 46.
We can understand, therefore, what is meant when we read in the book of Revelation: "Behold, I make all things new."* In the first instance, therefore, our faith in the Writings is inspired by the perception that no man could have conceived these things.

Gifted as he was, Emanuel Swedenborg could not have reasoned his way to the doctrines to which I have referred. While it is true that as a philosopher he formulated what he referred to as the doctrines of correspondences, influx, form and degrees, these philosophical doctrines can in no wise be compared to those same doctrines as expounded in the Divine text. As philosophical doctrines they merely served as a means whereby Swedenborg's mind was ordered for the reception of the Divine doctrine. Yet while we are disposed to faith by the realization that Swedenborg, of himself, could not have conceived of these things, we are not necessarily convinced. Conviction comes only as we see that the Writings are true because they testify to what is good, for to see what is true is to perceive what is good. But since what is good cannot be perceived except in the form of truth, the understanding of truth must precede the perception of good.
* Revelation 21:5.
     In this the Writings differ from the thesis of present day pragmatism, for the pragmatist also holds that a thing is true if it be good. But the difference is that whereas the Writings insist that God alone is good, the pragmatist holds that all good is the product of human experience. Hence the familiar thesis that all good, and therefore all truth, are relative to the experience of the individual. In other words, they reject all absolutes and determine what is good by what seems socially desirable. Yet if this be so, by what standard is good to be evaluated? Is truth, indeed, merely a matter of human opinion, and is good merely what we wish to make of it? If there is to be social progress there must also be law and order, and all law and order ultimately rest upon the assumption that good is definable, and a good defined is a truth. To see the results of relativism we need but look at the modern social scene, in which respect for law and order is being progressively undermined. We submit, therefore, that if man is to do what is good he must first live according to order. But how can man live according to order unless he acknowledges that there are laws or order by which he is to be governed, and that these laws are immutable truths? Is not this what the Lord meant when He said, "If ye continue in My Word . . . ye shall know the truth, and the truth shall make you free"?*
* John 8: 32.

     V

     The truth is that there is a God. This is the primary teaching of all Divine revelation. But if man is to know God he must continue in His Word; that is, he must see beyond the sense of the letter and enter with understanding into the spiritual sense. Here the Lord may be seen, not as He was seen by them of old time, that is, as one who was known to them through the representation of prophets and kings; nor as He was seen when He came into the world through the instrumentality of a human derived from the mother; but as He may be seen in the spiritual sense of the Word, that is, as Divine Man in His own Divine Human.

To see the Lord in His Divine Human, therefore, is to see and acknowledge the Divine doctrine. How else can He be revealed to our sight? Were it not for the words which men speak and write we could not enter with any understanding into their thoughts; and were it not for the Word of the Lord we could form no true idea of Him. It is, then, as the Word that the Lord is revealed to man; but as the Word in its letter cannot be rationally understood apart from the spiritual sense, it is as the spiritual sense, that is, as the Divine doctrine, that the Lord has come again into the world.
     Yet who, at this day, is prepared to believe the testimony of the Writings concerning themselves? In this, the second advent does not differ from the first. Like the scribes and Pharisees, men say, "Thou bearest record of Thyself; Thy record is not true."* But truth is not a matter of human opinion, nor of closely reasoned theological arguments. It is a question of good. Only the Divine can bear witness to the truth, for He alone is good. It is, therefore, to the good of life that the Writings appeal in testification of their integrity. In examining the evidence, we need but ask ourselves whether the way of life to which they attest is good. But conviction is dependent upon our willingness to acknowledge that of ourselves we cannot do good. It is this which few are willing to concede. Yet lacking this, the truth of doctrine cannot be perceived, in that he who attributes good to himself has no basis in self for the understanding of doctrine. The beginning of wisdom, therefore, is the acknowledgment that there is a God, and that He is good, and that the good that man does is not from himself, but is with man from the Lord. When understood in the spiritual sense, this is the teaching of all Divine revelation, and it is true because it is good. "Believe Me [therefore] that I am in the Father, and the Father in Me."**; and that "without Me ye can do nothing"***, that is, no thing which is good.
* John 8: 13.
** John 14: 11.
*** John 15: 5.

     VI

     We believe in the Writings, therefore, because they are the logic of faith; that is, because they open the way to an interior perception of Him who is good. Were this not so they would not be what they are; namely, the spiritual sense of the Word.

As noted, therefore, faith in the Writings is not merely a matter of rational conviction, for the function of reason is not to determine what is true, but to confirm what is true because it is good. Yet because apart from truth man could form no idea of good, truth is first in time. But truth does not speak of itself; neither does it bear witness to itself, but always to good. Thus the Writings do not compel faith, for what is done from compulsion is not good. As it is said in the book of Revelation: "Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him."* The voice of the Lord is the Word; the door is the entrance to the mind. It is man who opens the door. Were this not so, man would not be free - free to accept or reject what the truth teaches. Were this not so he would not be man.
* Revelation 3: 20.
Yet were it not for the fact that the Lord Himself prepares the way for the reception of truth, no man would ever seek faith. Thus in infancy and childhood, before the love of self has become calculating, the Lord provides those states of innocence which are observable in the child's willingness to be led by the Lord through the instrumentality of parents and teachers. These states of innocence, which the Writings refer to as remains, are the means whereby man is disposed to faith. While it is true that in later states of life these primitive affections may be consumed by the delights of self-intelligence and the illusions of self-life, as long as there is any remnant of innocence, man may yet be disposed to faith. The real issue, therefore, between faith and anti-faith, is not merely a question of what is true, but a question of what is good.

In facing this question, let us put the Writings to the test. Is what they teach good? If it be good, then they bear witness to the truth; but if not, then they have no further claim upon our attention. As the prophet Elijah said to the people: "If the Lord be God [that is, if He be good] follow Him; but if Baal [that is, what seems good to self I then follow him"*; for "no man can serve two masters."** Sooner or later he must hold to the one and reject the other. Neither is it difficult to discriminate between the two, for whereas the appeal of one is to self, the appeal of the other is to the use that self is intended to serve. Thus in all that they teach, the Writings direct the thought of the mind to the good that is implicit in the life of use. Do they not teach that the good of a thing is its use, that apart from use man cannot do good, and that the true value of anything is determined by use? In this, therefore, the Writings do not differ from the New Testament; for even as the Lord, in defense of His doctrine, appealed to the Father as one who bore witness to the truth of His Word, so the Writings submit the question of their integrity to the good of use.

For the Writings hold that what is done from the love of use is good, because this love is with man from the Lord, and therefore is good.
* I Kings 18: 21.
** Matthew 6: 24.
As already stated, therefore, the beginning of wisdom is the acknowledgment of the Lord, that He is good, and that it is He who is revealed to the sight of man's understanding in the Word. Hence the testimony of the Writings concerning themselves, where in treating of the spiritual sense of the Word, it is stated: "The second coming of the Lord is not a coming in person, but in the Word, which is from Him, and is Himself."* If, in this, the Writings bear record of themselves, their record is true, not because we perceive it to be true, but because in itself it is good.
* TCR 776.
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

     The Rev. Friedemann Horn of Zurich, Switzerland, was invited by the General Convention to attend its annual session last June in Urbana, Ohio. Recording his impressions in the QUARTERLY BULLETIN, published by the Continental Association of the New Church, Dr. Horn selects as the highlight of the Council of Ministers' meetings the address given by the Bishop of the General Church and the discussion which followed it. As a friendly but fresh observer from overseas, Dr. Horn notes the presence in Convention itself of two schools of thought, conservative and liberal, and he urges the desirability of less tension between the representatives of these two views, especially in view of other trends.
     An interesting experiment in Sydney, Australia, is described in the November issue of the MISSIONARY NEWS LETTER, which contains a full report on a series of radio talks about the doctrines of the church given over station 2KY and heard as far away as Auckland, New Zealand. These talks, by the Rev. Douglas Taylor, were given three times a week between February 27 and September 4, 1966, and were supported by extensive advertising. As a result of the series, seventy new names have been added to the Hurstville Society's mailing list; and of the seventy who responded, sixteen have written a second time without any prompting from Mr. Taylor. The campaign was sponsored by the General Church with support from the Swedenborg Foundation and local sources.
     In an editorial looking to the forthcoming Easter Conference at Sydney, the NEW AGE urges remembrance of the fact that the church is essentially a human institution. The term is used, however, in the highest sense, for the editorial goes on to discuss what is involved in being truly human, namely, willing to become wise and loving the things that wisdom teaches.

These two forces or urges, it is said, have their origin in the Divine; and where they are present, the church, which is the Lord's and ideally is His bride and wife, although consisting of men and women, is made up of finite beings who are becoming images of the Lord's Divine Human. Thus does the church become the Lord's kingdom on earth.
     A provocative editorial appeared recently in the NEW-CHURCH HERALD under the title "God Is Not White." After observing that the Old Testament personalities to whom the Lord appeared had never seen a white man, as the term is used today; that the Virgin Mary was a Jewess; and that the Lord's face is not described in the first chapter of the Apocalypse; the editor continues: "God is not white. He is neither white nor black nor brown nor red nor olive nor yellow. He is only HUMAN-and we, whatever colour the 'accident of birth' has dyed us, are human because He is human. Humanness derives from God. Humanness is God." The Lord appears according to the state of everyone, the editor notes, and the simple truth, he continues, is that Jehovah presents Himself as He appears in heaven, as Divine Man. In this presentation that which matters is the "human"-that which identifies man as man and makes him immortal: equal to all and able to become angelic, for which purpose he is created and born, no matter what the color of his skin.

     NEW HORIZONS, the journal of the Conference Mission in South Africa, contains a very full account by the Rev. Obed S. D. Mooki of the study-tour which took him to England for six months. Our readers will be interested to know that Mr. Mooki was highly impressed by the "joint efforts of members of both Conference and the General Church" in the work of the Swedenborg Society; and that among the many societies he visited was the Colchester Society of the General Church, where, he says, he "enjoyed two very fruitful days." The editor, the Rev. John O. Booth, contributes a thoughtful and informative commentary on the policy of Dr. Verwoerd, the Prime Minister of South Africa, whose assassination recently shocked many parts of the world.
     As usual, UMCHAZI, the quarterly magazine of the General Church Mission in South Africa, contains an interesting variety of material for young and old as well as news of the Mission. Native African ministers contribute as well as the superintendent, whose notes describe the Ministers' Meetings held last January. From these we learn that the Rev. M. M. Lutuli was to retire after eighteen years of active service, and that the Rev. S. E. Butelezi was to become a full-time minister. Mr. Lutuli was thanked for the uses he had performed.

SWEDENBORG AND THE NEW REVELATION 1967

SWEDENBORG AND THE NEW REVELATION Rev. HAROLD C. CRANCH 1967

     Swedenborg lived at a most interesting time in the history of man's intellectual development. Authority was being questioned while mankind explored its own responsibility and opportunities. The prophecies concerning the church were fulfilled. The brilliant age of philosophy and learning-externally pious, zealous in the protection of the faith-merely cloaked a spiritual vacuum and inner denial.
     Yet it was most necessary for the establishment of the New Church that men learn to think rationally. The end of the age was not only to destroy a decadent church; the manner of its destruction by rational reasonings which fought shallow and meaningless superstition was essential, that there might be intellectual appeal to men of latent good will.
     There were giants on the earth in those days also: Descartes, Voltaire, Kant and Hume, Newton, Leibnitz, Montaigne and Locke-thinkers, philosophers, scientists, men who in various ways fought the mental bonds imposed by the clergy. Yet they lacked the spiritual doctrine to give final victory to their revolution. In providence, they prepared the way. Pascal fought the Jesuits, but fell into a type of determinism and salvation by faith alone. Looking to nature and its laws, and to the teachings of Divine revelation, he wrote in effect: This is what I see, and it troubles me. There is much that is in obscurity. I see too much to deny, and not enough to confirm. Pascal felt that nature should profess God without ambiguity. However, he resolved his problem; for he said later: "The heart has reasons we cannot know, and God is known to the heart and not to reason." Had he lived a few years later and found the teachings of the Writings, his solution might well have been sufficient for his needs, for his conclusion matches well the opening statement of Canons of the New Church: "At this day nothing else than the self-evidencing reason of love will re-establish the church, because they have fallen."
     The great thinkers of the day fought the church and its strong strictures upon intellectual freedom. This led some thinkers to militant atheism. Others, such as Descartes and Newton, concluded that the universe is a huge machine ruled by mechanistic laws. With some, this left no place for God; with others, of greater religious conviction, it emphasized the wisdom of God. So Newton wrote: "This beautiful system requires the dominion of an intelligent Being, God."

Leibnitz said: "All the testimony of nature is against atheism." The middle ground, philosophically speaking, was taken by yet another group, represented by Kant and Voltaire. They attempted to build religion from reason alone. On the one hand, this produced 'the deism of men such as Voltaire, and in the early days of the American Colonies, Thomas Jefferson and Benjamin Franklin. Many of these men, and Voltaire in particular, became influenced by the Writings. But the deists' doctrine might well be said to be the acknowledgment that God is good and sin is unreasonable. On the other hand, it produced the humanists, who, without acknowledging God, recognized the need for the rational development of mankind, toleration, and social morals and ethics.

Such was the intellectual background of the period into which Swedenborg was born. There was the excitement and the challenge of a scientific awakening. There was the unrest of a mental revolution. But Swedenborg was raised in a home in which religion was neither a dead issue or a stifling force. Bishop Swedberg, his father, was a fearless preacher who held closely to the Word. He did not cater to those in political power, even to the king himself; nor was he intimidated by the doctors of the church. He did not hold to the Lutheran doctrine of salvation by faith alone. At one time Rector of the University of Upsala, he was a man of strong intellectual interests, and he encouraged intellectual development in his children.
So Emanuel Swedenborg was in the 'rare position of being able to develop his scientific abilities, while by personal inclination and home influences he was encouraged to read the Word affirmatively and to live according to his religion. So he wrote in a letter to Dr. Beyer: "From my fourth to my tenth year I was constantly engaged in thought about God, salvation, and the spiritual affections of men . . . and from my sixth to my twelfth year I delighted in conversing with clergymen about faith, saying that the life of faith is love.'. . . I knew of no other faith at that time . . . and had I heard of such a faith [the doctrine of faith alone], it would have been then, as it is now, above my comprehension." Looking back, at a later time, he wrote: "It has pleased the Lord to prepare me from my earliest youth to perceive the Word, and He has introduced me into the spiritual world, and has enlightened me with the light of His Word."* This enlightenment could be given because, as Swedenborg himself described it, he had been a spiritual fisherman from his early youth; adding that this meant, in the spiritual sense of the Word, a man who investigates and teaches natural truths, and afterwards spiritual truths, rationally.
* Inv. 55.

There was no question in Swedenborg's mind as to whether he was in fact the agent of a new revelation. From the day of his call he continued and sharpened his preparation for that use. Mention is made of it throughout the Writings, so that the revelation itself is said to be the crown of all; and his daily intercourse with spirits and angels surpassed all miracles, and was the means for his receiving the new revelation from the Lord. However, it is important to see that Swedenborg did not emphasize himself in his work, but the revelation itself. The Lord had said in the world: "I receive not testimony from man . . . but these things I say that ye might be saved. . . . I have greater witness than that of John . . . the works that I do bear witness of Me."* Swedenborg published most of the Writings anonymously, so that the truth might bear witness of itself.
* John 5: 32-36.

We can see the broad preparation for the New Church in that age of unrest: the veiled atheism, the striving for intellectual freedom, the throwing off of the bonds of blind superstition, the rebelling against the authoritarianism of the church. We can also see the work of the Divine Providence in Swedenborg's preparation, in order that the destruction of the last vestige of the former church might not leave a void: that a new revelation of spiritual-rational truth might be given to preserve the connection with the heavens and the possibility of salvation for all mankind. The same forces were at work in his life that were at work in the world around him, but he had been led to the Word. He had received it in simple innocence; and as his brilliant mind developed he did not lose that simple innocence. In all the studies that he made, and in the books that he wrote, he had both a scientific and a religious purpose. So Mrs. Sigstedt wrote in the foreword to The Swedenborg Epic: "During the first part of Swedenborg's life he labored to accumulate scientific evidence to answer the questions of the credibility of Scripture, by rational arguments. [In] philosophy he sought to establish a theoretic universe based on law . . . which yet left room for an unseen spiritual world and an infinite cause. . . . In his study of anatomy Swedenborg anticipated modern researchers in describing the functions of the brain and in suggesting the nature of the ductless glands, [but] his aim was to find a place for the soul."* By these efforts, in a truly scientific spirit, he sought the truth itself, nor did he try to force his purpose into his research to interpret it differently than the facts warranted. Because of his purpose, and the keenness of his interpretation, he found many wonderful confirmations of the love and wisdom of the Lord in nature, in the universe itself, in the physical marvels of the earth, and in the physiological marvels of the human body and brain.

These caused him to stand with awe before the wisdom of God. He wrote many philosophical works on religious themes: The Infinite and the Final Cause of Creation; Hieroglyphic Key, which gives the basic principles of correspondence; The History of Creation and The Worship and Love of God. By this work, and his love of truth, he was perfected and prepared to serve the Lord's purpose-the giving of a rational revelation.
* Cyriel Odhner Sigstedt, The Swedenborg Epic (Bookman Associates, New York), 1952, p. viii.
     In our age, the judgment then started still continues. Men still search for spiritual answers to the lack of faith and to the understanding of life. They seek new ways to bolster the fading authority of the literal sense of the Word. They seek new doctrines that will unite mankind in one religion to solve the problems of a morally and ethically decaying civilization and culture. As prophesied in the Word: "There shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that if it were possible, they shall deceive the very elect."*
* Matthew 24: 24.

     Today we see the fruit of that judgment. We can see false Christs and false prophets. Many men have claimed inspiration; many churches have been founded upon their supposed revelations. Christian Science is built upon the alleged revelation given to Mary Baker Eddy; the Church of the Latter Day Saints upon the revelation of the Book of Mormon to Joseph Smith. There is a doctrinal revelation said to have been given through Mrs. White, to form the Seventh Day Adventist Church. There is the Eastern religion of the Bahais, based upon the revelation believed to have been given through Baha Ullah, and the earlier Mohammedan religion founded upon the Koran. To the eyes of a skeptical and wondering world, the revelation given through Swedenborg is just another, similar to these. We cannot present our teachings without sooner or later hearing the questions: "Why do you accept the Writings as a Divine revelation?" "In what way are they different from, or superior to, others-even the revelations given through spiritists such as Jacob Boehme?" These are vital questions, and ones we must consider and answer to our own satisfaction and to that of others. What is the basis for our acceptance of the Writings as the revelation of the Lord in His second coming? How are they different from the others that claim to be revelations? What are the criteria for determining whether the claim made for a revelation that it comes from the Lord is genuine?
     There are two aspects to the answer: first, the claim itself, and then the nature of the revelation.

Swedenborg claims that these Writings are from the Lord, that they are His second coming, and that they are to build a new Christian Church to replace the former one. Then there is the nature of and the necessity for the revelation itself. Does it teach something new-something necessary for man's salvation-that could not be discovered in some other way?

     First let us look at Swedenborg's claim and consider whether it is believable. Swedenborg says that the Lord appeared to him and commissioned him to publish a new revelation. The Lord introduced his spirit into the spiritual world so that he could be conscious of both worlds. The Lord alone instructed him, even through the things he heard from angels and spirits, saw in the spiritual world, or studied in the Word; and only the things received from the Lord in these experiences were written down, so that the Writings are a new revelation.
     There are many ways to test these claims. Probably the first and most important would be to use the same tests that establish testimony in a court of law: tests of the competence and reliability of the witness and the validity and relevancy of his testimony.
     Was Swedenborg honest? In over fifty years of public life as a member of the House of Nobles and an Assessor in the Board of Mines he was a powerful political figure in Sweden. As is the case with all in public office, there were other political parties and powerful individuals that opposed him, sometimes bitterly; yet not even his enemies impugned his motives or his honesty.
     Was he a competent witness? Could he understand and report accurately what he observed? As a scientist he had shown such rare acuteness and accuracy in observation that some of his discoveries are still timely and valuable after two hundred years. His love of truth and scientific detachment made him an ideal observer and reporter.
     Had he any motive for bias or dishonesty? Far from having anything to gain by giving this revelation, he had everything to lose. He gave up the scientific work that had brought him great honor. For the most part he published the Writings anonymously, so that they could not, even if widely acclaimed, contribute to his fame. He published them at his own expense, and gave directions that the money received from their sale should be given to the Society for the Propagation of the Gospel, so their sale could not add to his wealth. He sought no personal following, nor did he try to form and head an organization of the church, although he knew that a new church would some day be established.
     Did his actions confirm belief in his own testimony? From the time of his Divinely given commission he left his former studies and entered into an extensive study of the Word. His preliminary research filled a number of volumes over a period of several years.

He certainly believed in and obeyed his call.
     Does the revelation serve a use that is necessary and that could be met in no other way? Yes. If it is accepted, it proves the life after death and its nature. It gives a new and most needed understanding of God, of His unity and trinity. It exposes the false doctrines of the former church and effects the judgment upon it. It provides the doctrinal foundation for a new church in which all things will be made new. It restores the basis for love truly conjugial and reveals the fact that there is human life on other planets. It gives a rational basis for religion to resolve the rational doubt that had destroyed the former church.
     From these things we can see that Swedenborg was an honest, competent, detached observer, able to perform the use commanded; so sincerely convinced of his call that he devoted nearly three decades of his life, and his personal fortune, to its fulfillment. Just before his death, when he would have nothing to gain by deceit and much to lose spiritually, he bore solemn testimony to the truth of his teaching before a priest of the Lutheran Church.

     These things provide the witness to the human agent. However, the Lord dismissed the testimony of man as being of little importance, saying: "The works that I do bear witness of Me." So in the Second Coming, what is the witness of the Writings, of the works, themselves?
     Are they from the Lord? They proclaim that they are and that Swedenborg merely served as an amanuensis. He disclaimed authorship save as a servant of the Lord. So he wrote: "The books written by the Lord through me are now to be enumerated."* "When I think of what I am about to write, and while I am writing, I enjoy a complete inspiration, for otherwise it would be my own; but now I know for certain that what I write is the living truth of God."** "From the first day of that call I have not received anything whatsoever pertaining to the doctrines of that church from any angel, but from the Lord alone, while I have read the Word."***
* Eccl. Hist. 3.
** Docu II, p. 404.
*** TCR 779.
     Are the Writings consistent? In these books-written over a period of thirty years of association with those in the spiritual world for Swedenborg-we find the same world described: laws, purposes, relationships and appearances are described in detail from first to last. We find a growth in understanding, but no conflict of ideas or purposes. So the new doctrines, in many volumes, teach every aspect of life and use, the deepest practical and philosophical subjects; yet the doctrine is one.

Every aspect fits into and confirms every other part. Such consistency could not possibly be achieved by merely human prudence, and it confirms the perfect inspiration that Swedenborg enjoyed.

     Do the Writings perform a use that could be done in no other way? They re-establish the authority and holiness of the Word and reveal its spiritual sense. They establish the certainty of the life after death and explain its nature. They give a rational understanding of God and remove the falsities concerning the tripersonal concept that has destroyed the former church. They show the beauty, dignity and nature of the life of charity and use. They give the means for the re-establishment of genuine Christian marriage. They show the universality of the church, and they were given by the Lord for man's salvation, which had been threatened.
     Do they agree with truth formerly seen? Although the Writings contain new truths and perform uses that could be given only with a new revelation, they are consistent, as to purpose and use, with what had been revealed before. The new things are established and confirmed from the letter of the Old and New Testament and from the basic laws of nature. Former teachings are given a new interpretation in many cases, but these are always proved and established as being consistently taught in the whole Word. The Lord did the same at His first advent. By His teachings He made the Old Testament new, yet did not deny it. So He said: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill."* He came to fill them full of new and deeper truths, confirmed by their letter; and He did the same thing again, opening the Old and New Testament to reveal the deeper, spiritual sense within, in the Heavenly Doctrine.**
* Matthew 5: 17.
** AE 649.
     Do they fulfill prophecy? Before its fulfillment prophecy is often misunderstood. The Lord's first advent fulfilled all prophecy about it, but in a way that the Jews had not expected. However, the fulfillment was recognized afterwards. So the Writings completely fulfill all the prophecies given in the letter of the Word concerning the Second Advent. They are the promised Spirit of truth that shows men plainly of the Father. They are the Divine Human of the Lord, coming in the clouds of heaven-in the appearances of the letter-so that every eye shall see Him. His coming is as that of a thief in the night, quietly, to be discovered only by searching Him out. The sun and the moon were darkened, and the stars fell from the heavens; for these were spiritual phenomena representing the state of the fallen Christian church, when love to the Lord and genuine faith were extinguished and spiritual principles of life no longer shone in the firmament of man's endeavors.

The stone of Divine truth was cut from the mountain without human hands and struck the image of the churches at its feet of iron mixed with clay, where the truths of the Word were mixed with natural falsities, and utterly destroyed the statue. But the rock grew until it filled the earth.
     The last point in regard to the internal testimony of the Writings themselves becomes more and more evident as they are read and used. For they present a religion of such beauty and high principles and standards; they renew so perfectly the vision of God and the life of charity and use by which we serve Him, the goal and purpose of life here on earth, and the fulfillment of the spiritual world; that it becomes impossible to deny the spiritual quality and Divine source of the Heavenly Doctrine. Further, the fact that the doctrine is supported completely by proof passages, page after page after page, so that nearly one-third of the Writings is from the Word of the Old and New Testament, shows that it is impossible for the doctrine to be a made-up, untrue thing.

     But there is one final proof of great importance. A scientist reporting the results of an unusual experiment is believed. His experiment can be duplicated and his conclusions tested. The Writings also give us the means to test and prove their claims. Previously the Lord had said:
"Search the Scriptures, for they are they which testify of Me." Thus did He invite men to prove His Divinity for themselves. The same test can be applied to the Writings. As the Old Testament proved the Divinity of the Lord in His first coming, so the Old and New Testament can prove the Divinity of the Writings as His second coming.
     The books of the Old and New Testament were given by the Lord over a period of approximately fifteen hundred years. They were written in many different places by many different men. There were several gaps of a hundred years or more between prophets, thus between the giving of Divine revelation in the form of their inspired books; yet all of these writings have been gathered into a book which, in morals and ethics, is consistent with itself, presenting a living history that is accepted in Judaism and Christianity. It is accepted as revelation. The Writings were published seventeen hundred years after the last of the Old and New Testament had been published. Now here is the test that everyone can apply for himself. If we found a book written in Hebrew characters, beautifully bound, and we did not understand Hebrew, we could say: "It looks like a book in a foreign language." But because we could not understand it, we might be tempted to add that it could be an elaborate hoax.

If we put that book away and later buy another book which says in English, "English-Hebrew and Hebrew-English Dictionary," we could examine this and say: "It looks like a dictionary." We can understand the English part of it, but because we cannot understand the Hebrew characters, again we may think that it might be an elaborate hoax. But if we use the dictionary to translate the book that we had previously found, and the dictionary translates the book, we have proved two things: that the book was written in a genuine foreign language, and that the dictionary is exactly what it claims to be-a Hebrew-English dictionary. The book proves the dictionary, the dictionary proves the book.

     Here there is a parallel. The Writings of the New Church, as to one aspect of their use, say that the entire Word of the Old and New Testament has a spiritual sense within the letter, and they give the laws of exposition by which the spiritual sense may be drawn forth from the letter. But men have been blind to that meaning in the Word, so that it has been a closed book. Now they may test the claim of the Writings, that they will open the Old and New Testament; as they do in the books of Genesis, Exodus and Revelation, verse by verse. So if we use the Writings to translate the Word into its spiritual sense, we have the same proof as was evidenced by the use of a dictionary to translate Hebrew. The letter of the Word will prove the Divine dictionary, that it does translate; the Writings will prove the letter of the Word, that there is an internal plane of holiness and spiritual meaning within the entirety of the book.
     So the fact that we can find that deeper meaning consistently from the beginning to the end of the Old and New Testament Word proves that the Writings are what they claim to be. This is a test we can all make. So we have not only the testimony of a competent witness - an honest man with no ulterior motive - and the consistency of the Writings, the agreement with the truth formerly revealed, a new and beautiful religion, the revelation of new truths that are needed to re-establish the church, and the fulfillment of prophecy: we have also a way to test these things for ourselves. We do not need any more. By these arguments it is possible to prove to those who are willing to learn that the Writings are a new Divine revelation, different from all the spurious revelations that are presented to the world today.
     So we can give thanks to the Lord that in His providence He has guarded the spiritual welfare of mankind, and has raised up a new church to preserve the possibility of salvation for all people. And we can be grateful for the character that Swedenborg displayed; that in humility, with a deep love of truth, and great spiritual courage, he obeyed the call to become the servant of the Lord Jesus Christ.

GLOOM AND SUICIDE 1967

     Are we unwittingly contributing to a suicidal climate for young people through unwise emphasis on the negative aspects of today's world? This question has run through my mind repeatedly in recent years. I am compelled to state my belief that adults have fostered an unhealthy mental climate which may confuse young people and even lead some to contemplate suicide.
     One does not have to be astute, or even very well informed, to realize that the world is suffering from a variety of civil and moral ills. Belief in the Divinity of Christ and the validity of the Scriptures has all but disappeared. Many people live under governments which are either corrupt or dictatorial or both. Evidence of moral and ethical decay can be seen in the rising crime rates, juvenile delinquency, drug addiction, sexual promiscuity, high divorce rates, and so forth. While it should be remembered that every era in history has been marred by human evil, no adult in the church should hesitate to make necessary judgments on human behavior, or to influence young people to reject falsity and resist evil.
     Yet, has the negative aspect been too greatly emphasized? Young people in the church not only hear that communism and other foreign evils have too much power; they are flooded with condemnations of the government and leaders of their own country. One example from the many that could be cited will illustrate the point. During the presidential election campaign in 1964, two children from the primary grades of a church elementary school were found by their teacher in the school yard on election day stamping and spitting on a picture of the President of the United States. When called down for their actions, they told the teacher that the President was an evil man who was trying to ruin the country. They could only have got such an idea from their elders.
     In general, the President and other governmental leaders in the United States are vilified in hundreds of conversations, with little thought for the children and young people who may overhear; no doubt this is true also of the leaders of other nations in which the church exists. To a disturbing degree our young people are being indoctrinated to hate their leaders and fear the future. Gloom predominates.
     I do not question the motives behind such actions. I have no doubt that the adults who do these things believe that they are both correct and patriotic. Yet the plain teaching of Exodus 22: 28, "Thou shalt not ... curse the ruler of thy people," is noted in Arcana 9349 as one of the laws of Moses "which are to be altogether observed and done."

Swedenborg once said the following in a debate in the Swedish Diet:

     "Mistakes occur in every country, and with every man. But if a government should be regarded simply from its faults, it would he like regarding an individual simply from his failings and deficiencies. . . . If in this world there should exist a heavenly government consisting of men who had angelic disposition, there would nevertheless be in it faults caused by weakness together with other shortcomings; and if these were ferreted out, reported and exaggerated, this government, too, might be undermined by calumny, and thereby gradually a desire might be raised among the well disposed to change and destroy it."

     Edmund Burke was correct when he said that public officials "must be proof against the most fatiguing delays, the most mortifying disappointments, the most shocking insults, and worst of all, the presumptuous judgment of the ignorant upon their designs." But surely we New Church men should have better balance than to join in these "shocking insults" to our national leaders.
     I repeat, I do not question the motives behind statements of gloom and fear. I do question the judgments involved, especially as regards the adverse effect which such statements may have on the thinking of young people. All just judgment, which is, after all, the essence of life on this earth, must rest on knowledge which has been tempered by experience and reflection. No young person has the ability to make just judgments, because a young person is possessed of too much ignorance. Education by church and state is designed to overcome the obstacles to a useful life which are posed by inborn ignorance.
     Only adults can provide necessary leadership to young people. This is true on all levels of human existence, spiritual, moral and civil. In the church we pride ourselves on our efforts to provide spiritual and moral guidance suited to the age of the child in question and adapted to leading him to maturity. We try to avoid advancing states beyond the age at hand, and to avoid confusing young people with refinements of judgment and opinion which they are not yet capable of handling. Do we also observe the same degree of balanced progression in our statements and actions in the civil realm?
     I do not hesitate to admit that I would like to see a more balanced political-economic climate in the church. I think that the democratic dialogue needs much rejuvenation. I disagree with gloomy denunciations of our government and leaders which strike me as untrue and unwise; but I do not state my personal views here for the purpose of changing firmly held contrary opinions, much as I believe that some modification would be beneficial to the church.

     I raise the above points because I see a danger to our young people in over-stressing the negative aspects of today's world to the point of undermining their entire confidence in the system of government under which they live. Young people in the church are almost literally bombarded with such negative viewpoints. Many are left with a feeling of hopelessness and frustration which is damaging to their entire outlook on life. For some, immersed in strong emotions as all young people are, the hopelessness engendered may be too overwhelming to overcome.
     Young people should have a basic confidence in the system under which they are being raised. They should not feel that their country is rapidly being torn down, with their President at the head of the wreckers.
     Reasonable adults with equally pure patriotic motives may honestly differ even on vital matters of far reaching significance to the future of their nation. No better example could be found in American history than the fierce differences which Thomas Jefferson and Alexander Hamilton exhibited as members of Washington's first cabinet. Jefferson eventually resigned his position as a result of these differences and took steps which led to the formation of our two-party system. A similar case can be found in the intense antagonism which existed between our two greatest 20th century presidents-Theodore Roosevelt and Woodrow Wilson. No man, New Church man or otherwise, has a private pipeline to the Almighty which gives him an irrefutable understanding of civil affairs. Free enterprise of ideas is just as important to our national wellbeing as free enterprise in the economic marketplace.
     Young people simply do not yet have the equipment with which to sort out the many complexities of civil life. Because of this, they should be supplied with a basic confidence in their country. Hopelessness, if it must be their eventual lot, should come only in adult life. Perhaps the following quote from Clarence Randall, former president of the United States Steel Corporation, is a shade too buoyant in its optimism, but all young people should have a similarly affirmative feeling. In Mr. Randall's judgment:

     "The United States is a miracle among nations ... we are still sound financially and all about us we see abundant evidence of constantly rising standards of living. We surge ahead with a vitality and confidence in the future that amaze the world. We do this because we release the unbounded potential for effort of each individual citizen, by rewarding him in accordance with his effort, and by stimulating his imagination through the widest possible freedom of choices in his life. ... We accumulate our resources by rewarding those who produce and save; we restrain selfishness by competition."

     Our young people should not have to grow up in a natural atmosphere poisoned by smoke, exhaust fumes and industrial gases.

No more should they be asked to try to grow up in a civil atmosphere poisoned by fear, contempt, and hatred of their nation's rulers and governmental structure. Patriotism is one of the noblest of human loves. It cannot be nurtured in a climate of opinion rendered sickly by unbalanced views of civil affairs. And patriotism is a vital ingredient of a healthy mind!
     It would be difficult to find a better balance than was struck by the poet Longfellow:

Sail on, O ship of State!
Sail on, O Union, strong and great!
Humanity with all its fears,
With all the hopes of future years,
Is hanging breathless on thy fate!
Fear not each sudden sound and shock,
Tis of the wave and not the rock;
'Tis but the flapping of the sail,
And not a rent made by the gale.
In spite of rock and tempest's roar,
In spite of false lights on the shore,
Sail on, nor fear to breast the sea!
Our hearts, our hopes, our prayers, our tears,
Our faith triumphant o'er our fears,
Are all with thee-are all with thee!

     A strong faith in the Lord's leading of the human race cannot coexist with the conviction that all about us gloom and disaster control events. One or the other must predominate. Let us inculcate faith, not futility, in our young people.

     [EDITORIAL NOTE: The author of this article is quite willing to be identified in due course. At this time the article is published unsigned in the hope that a dialogue apart from personality might be initiated. Such a dialogue is warmly invited; for while the author is concerned with the problem as it appears in one country, the problem itself is undoubtedly one that confronts New Church men in other nations.]
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

The Board of Directors of the Academy of the New Church has approved the appointment of the Rev. Dandridge Pendleton as Principal of the Boys School, commencing with the 1967-1968 school year. Mr. Pendleton is at present an Instructor in Religion in the Academy schools.

IDEAS 1967

IDEAS Rev. ELMO C. ACTON 1967

     (The first in a series of three addresses.)

     The subject of this address was first suggested by the Lord's explanation of these words in the parable of the sower: "And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up." He said: "When anyone heareth the word of the kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart."* This means, in general, that only those things of the memory-even those implanted with affection-are rooted in man's mind of which he has formed some idea. If by meditation and thought man does not form clear and distinct ideas of the truths he hears and reads, then the vain and frivolous thoughts of selfish and worldly loves snatch them away and prevent them from being implanted in the understanding, and from thence in the life, although they may remain in the memory.
* Matthew 13: 4,19.
     All the scientifics and cognitions man receives from without through the senses are circumstanced in him according to his ideas of them. "To those who are enlightened," the Writings say, "the Lord gives to understand what they believe."* To understand is to form ideas of the truths of faith by thought and meditation upon them. Many of the truths in which we profess faith are empty knowledges with us, things of the memory, because we have not taken the time to think about them within ourselves and thus to form clear and distinct ideas of them. Ideas and understanding must be formed by man within himself. One man cannot give understanding or ideas to another; he can only communicate knowledges to him, and thereby enlighten the ideas the man has formed for himself by thought within himself. Hence the great stress in the Writings on meditation and reflection.
* AC 10659: 3.
     Arcana Coelestia no. 3803, after explaining the meaning of the good of the natural, the good of the rational, collateral good of a common stock, and the affection of interior truth, says: "He who by his own investigation has not acquired for himself some idea concerning these things, receives but a faint idea, if any, from description; for a man receives from others only as much as he either has of his own, or acquires for himself by looking into the matter in himself; all the rest passes away."

For ideas bear the same relation to thought and understanding as words do to speech; and as you cannot get the sense of what is said unless you know the meanings of the words used, so you cannot understand what another presents to you unless you have formed in your own mind ideas which can catch and receive the thought, of the speaker. "All the rest passes away."

     "Idea" is an anglicized Latin word which came originally from the Greek-idea, from the verb, idein, "to see." Thought sees its quality in its ideas. Ideas also are the objects of thought, for thought is distinguished into ideas as speech into words. Ideas are the spiritual and natural forms in which thought clothes and presents itself. After death, they become the words of spiritual speech. Inmostly viewed, ideas are the forms in which love is seen and known, for man's every idea takes its inmost quality from the love which suggests it. "Thinking is from willing."* All the appearances of the spiritual world are the ideas of angels and spirits presented to view in representative and correspondential forms. In ideas the quality of the thought and love is known.
* AC 3033.
     For this reason the Writings teach that "it is of much importance what sort of ideas a man has acquired for himself concerning the truths of faith."* For "to believe anything without an idea thereof, and without a natural view of the subject, is only to retain in the memory words destitute of all the life of perception and affection, which is not believing."**
* AC 4622.
** WH 7.
     Ideas, then, are not ens ratione-spectral forms of the imagination, castles in the air; they are the quality of forms impressed upon the natural and spiritual substances, and they contain all of man's thought and affection. They manifest the quality of the thought and affection which are the man himself.
     It is of great importance for a man to know the quality of his ideas, and by contemplation and reflection to increase and purify them. For "the understanding of every subject is according to the ideas: being none if there is no idea; obscure if the idea is obscure; perverted if the idea is perverted; and clear if the idea is clear. It is also varied according to the affections, by which the idea, even if clear, is varied."* This applies to natural as well as to spiritual thought.
* AC 3825.
     Ideas, to some, are mere abstractions from things of sense-as it were, mental sensations; the only reality being the material things that are sensed. Such therefore hold that ideas must be referred back to the material object or physical situation from which they arose, and be tested as to their usefulness thereby; for the material object, or the physical situation, is the only real and constant thing, and ideas are real and useful only in so far as they are confirmed-ultimated---in such external and material forms.

To such, thought apart from the things of sense is not real, and to think abstractly on good and truth is a waste of time, for there is no truth or good apart from physical situations in time and place. Abstract thought, thought abstracted from material things and worldly situations, results in fancies and chimeras which have no real existence except in the imagination and soon vanish into nothing.
     To others, ideas are phenomena of mind. They have existence apart from sense experience, and they can arise in the mind apart from sensations drawn from the world without. To such, ideas do not need the occasion of stimulation through the bodily senses. They are real in themselves, for they are connate, inborn, in man. They are a property of mind which is more real than the physical world. The extreme of this position is that mind is the only reality-mind as an unsubstantiated entity; and that matter, or the external world, is purely a mental phenomenon, its state being dependent on man's idea of it; thus that it has no real existence except in man's idea of it.

     To develop the teachings of the Writings concerning ideas it seems useful to begin with the state of the man of the Most Ancient Church. He was in the order of life. From his soul he possessed the faculties of liberty and rationality. From the faculty of liberty he felt life in himself as his own and enjoyed the freedom of choice; from the faculty of rationality he was endowed with the ability to perceive truths and from thought to form ideas. But he had no connate or inborn ideas, for the Writings clearly teach that ideas are not connate with man. If they were, the sensation of self-life and the freedom of choice which are protected by the Lord as the apple of His eye would be destroyed. When, then, he received the objects of the world by means of sensation there arose in his mind, by correspondence, celestial perceptions of truth and, from thought upon such perception, angelic ideas. These he felt as his own because the sensations in which they arose were his. By gesture, expression and sound he could then communicate his ideas to his fellow man, and he had no need for a language of words. We read in the Arcana: "The most ancients . . . spoke by ideas, as the angels do, which they could express by innumerable changes of the expression and of the face."*
* AC 607.
     When evil arose, and was passed on to succeeding generations by inheritance, the need for a language of words and a written revelation came into being.

For by evil the harmonious and correspondential communication between influx from the soul and the world of sensation was broken. Through heredity, perverted forms were formed in the interior of the natural mind which caused false and evil thoughts and ideas to arise in the mind from the things taken in through sensation; and there was no way in which they could be corrected, or men be instructed in the truth.
     The Arcana says that with the decline of the Most Ancient Church "came the speech of words . . . into which the ideas of thought were determined . . . and when such determination of the ideas of thought took place, that is to say, into spoken words, they could no longer be instructed like the Most Ancient Church, through the internal man, but through the external. And therefore in place of the revelations of the Most Ancient Church, doctrinal things succeeded, which could first be received by external sense; and from these, material ideas of the memory could be formed, and from these, ideas of thought, by which and according to which they were instructed."*
* AC 608.
     This must have required many, many years to accomplish. For not only did an artificial language of words have to be invented but also a natural idea of the things named had to be developed upon which spiritual thought could rest. A true idea of the material objects of nature and of their use had to be developed, so that they could by correspondence represent and signify spiritual and celestial things: so that a Word could be written by which false and evil thoughts and affections could be corrected.
     From the beginning, celestial and spiritual things rested upon the material objects of creation as received in the external mind by sensation. But with the fall the necessity arose of arranging and ordering, by means of a language of words, the things of creation according to a Divine series. This is done in the Word of God. By the Word, when its sensual and natural truths are impressed, by means of the senses, upon the mind of man, the link between angels and men, or between God and man, is restored, and by correspondence celestial and spiritual ideas can arise in the interior mind.
     Let it be well understood that the ultimate basis of the conjunction is in the sensual and natural ideas of the letter of the Word, and always remains there, although these vanish from the conscious thought. Thus we read:

     "It is said, 'the time is near,' in order that in heaven the interior state might be understood; for if the expression, 'the interior state,' which is the spiritual sense, had been used here, it would not have been understood by the angels; for they perceive all things of the Word according to correspondence.

'Near' signifies interior, because distances in heaven are entirely in accord with the differences of the good of love; for which reason those who are in kindred good are also near one another."*
"I know that some will wonder why 'waters' are mentioned in the Word, and not the truths of faith, since the Word is to teach man about his spiritual life; and since, if the expression 'the truths of faith' had been used, instead of 'waters,' men would have known that the waters of baptism and of washings contribute nothing to the purifying of man from evils and falsities. But it is to be known that the Word, in order to be Divine, and at the same time useful to heaven and the church, must be wholly natural in the letter; for if it were not natural in the letter there could be no conjunction of heaven with the church by means of it; for it would be like a house without a foundation, and like a soul without a body, for ultimates enclose all interiors, and are a foundation for them. Man also is in ultimates, and upon the church in him heaven has its foundation."**
* AE 16.
** AE 71: 4.

A whole series of natural ideas must be established before a spiritual idea can be formed. Spiritual expressions have no meaning to a child, for he has as yet no ideas within himself to receive them. It is only gradually, as his ideas develop and become more abstract, that he can grasp the spiritual expression as represented in the natural and sensual. And these natural and sensual ideas remain for ever the basis and containant of spiritual and celestial ideas; thus the ultimate basis of the conjunction between heaven and earth.
WRITINGS: A SURVEY 1967

WRITINGS: A SURVEY 1967

If we use the Swedenborg Foundation's Standard Edition as our reference, and add to it the Spiritual Diary, a complete set of the Writings in English consists of thirty-five volumes. According to the catalog of the works which "contain the Doctrine of the New Church" published in the Liturgy (1966 ed., pp. 236-238), this collection of books contains forty-three titles. These range in size from fragments, tracts and pamphlets through one-volume works to larger ones in five, six and even twelve volumes.
The very extent and variety of this sacred library imposes somewhat of a handicap on the person who is just beginning to study it or whose reading has been restricted to a relatively few works. Sometimes he does not even have access to a complete list of titles; and in many instances he as yet lacks a general knowledge of the contents of the works that would give him an over-all view, enable him to relate a particular work with others, and suggest where he should go in order to find certain things.

It is therefore proposed to offer this year a summary or survey of the Writings which will appear as an occasional department whenever space permits.
     To meet the purposes of this survey the several works will not be considered chronologically. Instead they have been classified and grouped under several headings according to general subject-matter. The works which constitute the Writings are of three general types.

     1) Some of them are expository. These are devoted mainly or entirely to the systematic exposition of the internal sense of certain books of the Old and New Testament Word.
     2) Others are distinctly philosophical in form and content. They are just as much the Heavenly Doctrine as the rest, but the revealed Divine truth they contain has to do with those matters which are the especial concern of philosophy.
     3) A third group, which is by far the largest, can only be described as doctrinal. It may be divided further into three sections:
     a) Theological works
     b) Moral works, in the sense in which the Writings use that term.
     c) Historico-doctrinal and descriptive. This name has been coined for those works which record and describe events and happenings in the spiritual world and phenomena which could not have been known without Divine revelation.

     In the chart on the following page the titles which appear under each of these headings and subheadings are arranged in chronological order. However, it should be realized and thoroughly understood that this is only one of several ways in which these titles can be arranged, and, indeed, that other arrangements according to subject-matter could be made. There is not just one way to consider the Writings; different approaches can be made according to the purpose of the study.
     This is one subject-matter arrangement, and it should be understood also that the classifications employed are used somewhat flexibly. Thus a work which might have been included in one category for certain reasons has been placed under another heading for equally good reasons. For example, Heaven and Hell might have been listed as an historico-doctrinal and descriptive work, but it has been placed where it is because the opening sections are entirely doctrinal and the balance of the work is doctrinal in form: expounding the causes of spiritual phenomena as well as describing the phenomena themselves. The system has been worked out simply because it can lead to a general view.

     Main Divisions of the Writings

     1. Expository Works
     2. Philosophical Works
     3. Doctrinal Works
          a) Theological
          b) Moral
          c) Historico-doctrinal and Descriptive

1. Expository Works

Arcana Coelestia, Apocalypse Explained, Prophets and Psalms, Apocalypse Revealed.

2. Philosophical Works

Apocalypse Explained (Inserts), Divine Love, Divine Wisdom, Divine Love and Wisdom, Divine Providence, Conversations with Angels, Five Memorable Relations, Intercourse of the Soul and the Body

3. Doctrinal Works

a) Heaven and Hell, Heavenly Doctrine, White Horse, Athanasian Creed, Concerning the Lord, Word of the Lord from Experience, Precepts of the Decalogue, Doctrine of the Lord, Doctrine of the Sacred Scripture, Doctrine of Faith, Summary Exposition, Justification and Good Works, Sketch of the Doctrine of the New Church, Canons, Ecclesiastical History, True Christian Religion, Nine Questions, Coronis, Consummation of the Age, Invitation to the New Church

b) Doctrine of Life, Doctrine of Charity, On Marriage, Indices to a work on Conjugial Love, Conjugial Love

c) Spiritual Diary, Earths in the Universe, Last Judgment, Last Judgment (post.), On the Spiritual World, Continuation Concerning the Last Judgment, Memorabilia for the True Christian Religion
ACADEMY OF THE NEW CHURCH 1967

ACADEMY OF THE NEW CHURCH 1967

The Board of Directors has approved the appointment of Professor E. Bruce Glenn as Dean of the College, effective September, 1967.
Professor Richard R. Gladish has resigned as Principal of the Boys School after seventeen years of devoted and highly appreciated service.

PROPHECY AND PREPARATION 1967

PROPHECY AND PREPARATION Rev. LORENTZ R. SONESON 1967

     When a man contemplates his future, he becomes increasingly aware of his past. Also, as a man examines his present loves, he can predict what his future will be-if he does not change. This is evident from the facts that a man in the present is the summation of all that has preceded, and that all his tomorrows will be influenced by the thoughts and actions of today.
     During the present season man is deeply conscious of his future. It is a time when his past parades before him in review. Previous decisions and actions are examined. Right choices are re-affirmed; wrong ones are noted painfully, with a resolve to avoid them in the future. The enlightened understanding is determined to improve; to profit from a knowledge of the past.
     Accompanying this scanning of the future is a feeling of hope. Tomorrow somehow spells opportunity and new strength. And so it should; for the present would be bleak and tasteless without the beckoning promise of joy on the morrow.
     True happiness in the future, though, does not come from man, but descends from the Lord through heaven. No man merits heavenly bliss; it comes down as a gift from the Creator. Neither can it be received without preparation. Yet angelic delight is free to all who are ready for it. No man is withheld from it, except by his own choosing.
     The foolish man dreams that the future will bring him his desired wish, regardless of his actions today. The wiser man has learned from Divine revelation and from experience that true happiness comes, not to the one who seeks it, but to the one who prepares for it. Those moments of joy in the present are gifts from the Lord, to be sure, but they are bestowed on those only who are attuned to them and thus to reception.
     Today's prayers to the Lord should be both thanksgiving for the blessings of the past and a beseeching of His strength and guidance in preparation for the morrow. The need for preparation is, in fact, a key teaching to be found throughout Divine revelation. Once man fell from his pristine state, the road back to his predestined heaven was one of arduous preparation. All of life in this world is an introduction to the next world, and Divine revelation is given to prepare man accordingly.

The Word is a description of the preparatory states which lead to man's regeneration. For example, the Old Testament is referred to as the "Law and the Prophets." The Law lays down the guideposts along the path which leads back to a state of consociation with heaven and conjunction with the Lord. The Prophets point out the true nature of fallen man, and plead as if in chorus throughout the ages for man to repent and prepare for the coming of the Messiah.
     The prophets did not foretell the future as uncanny mystics, though many of their God-given words made them appear to be such. They were instruments of the Lord, who was continually endeavoring to teach and prepare His people. The Lord alone knows the future, for with Him it is already present. He alone knew the hearts of men when they fell from consociation with heaven and were throwing themselves unknowingly into hell. He alone knew that a personal advent would preserve their freedom, restoring every man's opportunity to prepare himself for heaven.

     God's Word, spoken and written through the prophets, was not a foretelling of doom, although in the letter it often appears to be. Rather was it a message of hope, of instruction, of preparation. A teacher, like a prophet, does not condemn ignorance and curse the darkness. His task is to encourage, to lead and to prepare through instruction. The Lords who alone teaches all men, is also the one true Prophet, leading and teaching through His Word. In this sense, prophecy and preparation are one and the same thing. Careful preparation today is determinative of the future.
     It is not enough to be of the church in name only. The church must be in a man. Even the Gentiles, who are without the benefit of the Lord's new revelation in this world, can be taught later, if their will is one of obedience to what they believe is the Word of God. They are of the church universal and can enter into heaven after they have been instructed in the world of spirits.
     The voice of the prophet is often harsh and frightening, but it also instructs those who are willing to be taught. The man who wills not to be instructed by the prophets of the Lord wills to remain sick and blind by his own choice. The light of heaven, capable of restoring spiritual health and illuminating man's mind, is cut off. So the day of judgment that awaits every man immediately after death should hold no surprises. The series of choices a man has made here are only confirmed after death. However, the words of the prophets are given now, while a man is still making his decisions in this world, and their teaching cannot be mistaken.

REVIEWS 1967

GROWING UP, LOVE AND SEX BEFORE MARRIAGE, MAKING A MARRIAGE.

By Paul V. Vickers. The General Conference of the New Church, London, England, 1966. Paper, pp. 6, 8, 8.

     These three pamphlets from the pen of the Rev. Paul V. Vickers, a Conference minister, were written at the request of the Ministers' and Leaders' Committee. An advertisement in the NEW-CHURCH HERALD states that they are not missionary literature, but are intended for personal use by those of appropriate age and circumstance. Growing Up, the advertisement continues, is for those of about twelve years of age; Love and Sex Before Marriage "is for the unmarried, but not of use to anyone under, say, fourteen years"; and Making a Marriage "is for those betrothed to be married or married partners."
     The pamphlets are very short, having only six, eight and eight pages of text, respectively, and they are an attempt to break new ground that should certainly be encouraged. In offering advice on sexual development and sexual relationships the author's concern is evidently with the psychological and emotional aspects of the subject rather than the physiological, although that is not ignored; and he develops his themes with frankness and in language that is candid, simple and dignified.
     A review which appeared in the NEW-CHURCH HERALD referred to these three pamphlets with enthusiasm as "not doctrinal tracts, but practical handbooks firmly based on the Church's teachings," and as "something thoroughly New Church, but devoid of specialised phraseology." This reviewer's response, while generally appreciative of what has been done, includes some serious reservations on just those very points; and as Mr. Vickers has expressed the hope that other writers will improve on his work as they enter the field, he may not take amiss the presentation of another view.
     Since these pamphlets were not produced as missionary literature, it may be assumed that they are intended for use by children, young people and adults within the church; and if that is so, something essential seems to be missing. It is true that one who is already well familiar with the doctrine, and who has it clearly in mind as he reads, can see the doctrine come through in the non-specialized phraseology of these pamphlets, and the advice given is always sound; but one wonders how much of what is distinctively New Church the reader who is not so equipped will be able to see in them.

It has often been said that where we differ from the Christian churches is not in the generals but in the particulars of doctrine; and the impression left with this reviewer is that the uninitiated reader may fail to see here anything very different from what has already been presented by a number of Christian writers, both clerical and lay.
There is no reference anywhere to the eternity of true marriage; yet the Writings plainly teach that the idea of what is eternal in marriage is essential. Mr. Vickers may have wished to avoid the term, conjugial, though it embodies one of the most distinct and distinctive concepts given to the New Church; but nowhere was the conjugial ideal found formulated clearly, even if it could be read into some of the statements made. Even in the pamphlet specifically addressed to adults no mention is made of the work Conjugial Love; although surely nothing is more important to the making of a marriage than the knowledge, understanding and love of its teachings.
Our complaint is not with what Mr. Vickers has done but that he has not done enough. Of course, it might be argued that those who are within the church would not come to these pamphlets unprepared, and it may seem ungracious to criticize what is, after all, a venture into a new field. However, it is felt that there is a fundamental and crucial point at issue here. At what point does adaptation cease to be accommodation and become a hiding of the light under a bushel? This question deserves consideration, for whatever decision we reach will have a far-reaching effect upon much of the collateral writing that remains to be done.
Academy of the New Church 1967

Academy of the New Church 1967

APPLICATIONS FOR ADMISSION

Preliminary letters regarding applications for admission to any of the schools of the Academy of the New Church for the academic year 1967-1968, should reach the Director of Admissions before February 1, 1967. This deadline applies both to new applications and to applications for readmission of students already in attendance. Letters which arrive after this date will be processed after work is completed on those which arrived before the deadline. Completed application forms and accompanying materials should be received before April 1, 1967, and applications for student work and/or specific scholarship funds should be received before May 1, 1967.

I BELIEVE 1967

I BELIEVE Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     The General Confession commonly called the Creed, as recited in our services of worship, is a summary of the church's faith and an assertion of personal belief in that faith. However, a creed should not be only an intellectual framework within which we think, and still less should it be a refuge of reason. It should be an incentive to action and a directive in action. Truly to believe in something is not only to be convinced of its reality but to desire that that reality may be in us, and through us in the world; and this cannot be without action.
     Divine truths do not exist on earth by our stating them but by our acting in accordance with them. The life of truth, which is good, in this world is dependent on what we do about it. For example, in repeating the Creed we say that we believe in the life of charity; but unless we live the revealed truths which lead to that life, it will not exist upon earth. Upon us depends the reality of the life of spiritual charity upon the earth today, and so with all the other things which are mentioned. Only through us can they become realities in life.
     As we enter into a new year, we may usefully reflect on this idea of the Creed as an incentive to action and a directive in action. The truths expressed in the Creed are indeed the realities of life and the truths which form the church; but they become realities in us, and through us in the world, and they form the church in us, as from spiritual affection we love and live them. The Creed, then, should not be the fortress of faith, or the foundation on which we stand only, but the base from which we go forth with purpose into the world of uses.

SPIRITUAL FISHERMAN 1967

SPIRITUAL FISHERMAN Editor 1967

     When the Lord sought His future apostles He went neither to the temple nor yet to the schools but to the shores of Galilee; and when He called certain fishermen to be His disciples He promised that He would make them fishers of men. The fish became one of the earliest Christian symbols, for this and other reasons, and also because the letters of the Greek word for fish were, in Greek, the initial letters in Jesus Christ, Son of God, Savior. Christian interpretation went little deeper than the idea that the apostles would catch men for Christ, but the Writings unfold the inner significance. Fish signify scientifics, and the disciples were told that they would become fishers of men because the men they converted would be in general truths only, and these natural truths.
     On a certain occasion Swedenborg was asked why he, a layman, had been chosen to reveal the Heavenly Doctrine and how from being a philosopher he became a theologian. He replied, in the same way that fishermen had been made disciples and apostles by the Lord. Then he added that from early youth he had been a spiritual fisherman; that is, one who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner.
     In this self-description our attention is drawn equally to Swedenborg's long and arduous preparation, his complete dedication in it, the nature of the Divine revelation that could be given through him as a result of it, and the infinite wisdom of the Lord who chose him and from early life prepared him for his unique use. All of these things enter into our celebration of Swedenborg's birthday as reasons for observing it. Within Christendom there has grown up a personal love of Peter, the rough-hewn Galilean fisherman. The love felt for Swedenborg the spiritual fisherman is not personal. It is the love evoked by performance in use, and it comes from love of the use itself: from love of the rational revelation of Divine truth given to men by the Lord through him that was made possible by his unique preparation and state.
DAILY WORSHIP 1967

DAILY WORSHIP Editor 1967

Rhythm is an essential quality of life. In both worlds men are delivered from deadening monotony by alternations of state. These changes form rhythmic patterns. Earthly life is enriched by rhythmic alternations of waking and sleeping, of work and play, winter and summer, sorrow and joy, and by the progression from childhood to old age; and in the spiritual world the realities of change are re-presented as appearances of many of these things.

There are both fixity and change, which allows for indefinite variety, so that no experience need be, or should ever be, merely a repetition of one that has been met before.
     Worship in a living church also has its rhythms. These may be viewed under five aspects: of the day, the week, the periodic climax, the year, and the span of earthly life itself. It is proposed this year to examine and discuss these aspects in a series of editorials, and to begin now with daily worship.

     Much has been said in the church about the importance of reading the Word daily, or at least regularly, but it is possible that not the same emphasis has been placed upon daily worship. Yet private worship, as distinct from that which is performed publicly in congregations, is plainly enjoined in the Scriptures; and in the Heavenly Doctrine we are taught that the externals of worship which belong to the body include, at home, prayers morning and evening and at meals and reading the Word and books of instruction. Many families, of course, perform these duties faithfully and from affection through family worship, grace before meals, and bedtime if not morning prayers.
     What is being spoken of here, however, is individual and therefore private daily worship: worship which may be practised by those who have not been gathered into families, and which should be practised also, it is suggested, by those who have. The Writings teach that the church in particular is the individual man or woman, the church among men consisting of those men in whom the church is; and the church in man may be strengthened if, apart by himself, he conscientiously spends some time every day-even though it be but a few minutes-in prayer to the Lord, reading the Word, meditation on the teaching he has learned, and self- examination in the light of that teaching. This may, of course, be combined with his reading, to make that a part of his worship; and in that case the reading itself will express a heartfelt desire that he may be led and taught by the Lord, and will be animated by a desire to find in the Word truths which may be applied to the uses of life.
     Such worship may be thought of as the worship of the church in particular. Performed faithfully as a matter of conscience it may become a powerful means through which the individual is purified from evils and falsities, receives goods and truths from the Lord, and is further regenerated: a means by which, through man's daily willing, desiring and praying, the Lord may answer and do, and man receive from the Divine. It may also be a means through which the thought of the Lord, although elevated, persists and qualifies the secular routine of each day.

NEW LITURGY: ERRATA 1967

     We have been requested to publish the following list of corrections. Readers are requested to note these in their own copies of the Liturgy.

Chant          p. 22          "The Chords of the wicked" (verse      3).     Delete "h."

Doxology     22 p. 410     Bar missing on 8th notes: soprano, 3rd measure; alto, 6th measure.

Selection     12 p. 417     Last note in soprano should be D.

Hymn          2 p. 422     "A-mighty fortress. . . ." Delete hyphen.

Hymn          20 p. 441     Capital "B." "beginning, End." Verse 3, line 2

Hymn          47 p. 473     Slur omitted in tenor, 3rd measure.

Hymn          85 p. 515     The "natural" ( ) is missing on B, 1st measure, 2nd line.

Hymn          125 p. 571     Tie on word "evermore" should include 5 notes in soprano. Stem missing on 3rd tenor note in 3rd measure.

Anthem     5 p. 591     Last note on page 591 in bass should be a whole note.

Anthem     16 p. 618     Comma missing in title, "Lord, let my prayer. . ."

Index          p. 647 Dox. 25     "Jehovah, Jesus Lord." Delete comma.

Index          p. 649 Hymn 70     "Break, Thou, O Lord. . . ." Delete comma.

Index          p. 649 Hymn 45 "Humbly, Lord,"-commas missing.

Index          p. 651 Hymn 71 "The first fruits from" should read "The first fruits of. . ."

Index          p. 652 Anthem 7 is on page 595, not 545.

Church News 1967

Church News Various 1967

     THE CHURCH AT LARGE

     General Convention. The year 1966 was marked by building in or related to the church. In Boston the century-old church on Beacon Hill was torn down and replaced by an 18-story apartment building. A chapel and other facilities are included on the first two floors. A two-story wing was added to the chapel left by the Theological School for the use of the Cambridge congregation; an intermediate church has been built at The Garden of the Gods, Colorado Springs; the Theological School has moved to Newton, Mass., where its new quarters are undergoing alteration; the Swedenborg Foundation has purchased a building in New York City; and Urbana College, which has already built new dormitories, is planning a new library.
     The New Church Theological School, which recently entered its second century of operation, has formally changed its name. It is now known as the "Swedenborg School of Religion.
     Mr. George McCurdy, an intern student, has accepted a call to the pastorate of the Boston Church. After his ordination at Convention in June he will move to Boston with his wife, the former Lois Walton of Philadelphia, and their son.
     The Rev. William R. Woofenden has announced his resignation as of January 1, 1967, from the pastorate of Good Shepherd Community Church, Des Plaines, Illinois. Mr. Woofenden invites suggestions that might be helpful to him in his desire to continue serving the church.
     Australia. In a report of the Committee of Ministers in Australia, published in the New Age, the "ten year agreement" for training with the British Conference is endorsed as in the best interests of candidates and of the church in Australia. Under this agreement, a candidate serves the church in Britain after his ordination until he has been absent from Australia, as a student and a minister, for at least ten years. The report mentions that the College Council in Great Britain has concluded that it is not practicable to train for the ministry by correspondence men resident in Australia; however the New Church College would do its best to meet any specific case on its merits.

     New Zealand. The New Age also reports the death of the Rev. R. J. Strong at the age of eighty-five years. Mr. Strong came to the United States, where he was trained by the General Convention and ordained in 1917. He returned to New Zealand and served the Auckland Society as pastor for forty years, during which time he was also on the staff of the Star, the Auckland evening newspaper.

     South Africa. New Horizons reports a notable year in publishing for the Conference Mission. The Cathecism, already available in Zulu, was published in Afrikaans, and work is in progress on a Sotho version. A temporary Book of Worship in Zulu has been published and a Sotho version is in hand. The Rev. Eric Jarmin and his wife will arrive in South Africa this month, and the Rev. John 0. Booth and his wife and family will leave at the end of March.

ANNUAL COUNCIL MEETINGS 1967

     Announcements

     JANUARY 23-29, 1967

     Monday, January 23

3:00 p.m. Meeting of Headmasters
4:30 p.m. Meeting of Pastors
8:00 p.m. Meeting of Consistory

Tuesday, January 24

10:00 am., and 3:30 p.m. Council of the Clergy

Wednesday, January 25

10:00 am., and 3:30 p.m. Council of the Clergy

Thursday, January 26

10:00 am. Council of the Clergy
3:30 p.m. Committee Meetings

Friday, January 27

10:00 am. Council of the Clergy

3:00 p.m. Board of Directors of the Corporations of the General Church
7:00 p.m. Society Supper
7:45 p.m. Address by the Rev. Erik Sandstrom

Saturday, January 28

10:00 am. Joint Council of the General Church

Sunday, January 29

11:00 am. Divine Worship

CARE FOR THE MORROW 1967

CARE FOR THE MORROW Rev. DANIEL W. HEINRICHS 1967

No. 2

FEBRUARY 1967
     "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? . . . for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His justice; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself." (Matthew 6: 31-34)

     The Lord has created men to live to eternity in a state of supreme happiness and inmost contentment. This was His end in creating man. It follows from this that He does everything in His power-and His power is infinite-to bring about this happy end. The Writings therefore state that the operation of the Divine Providence for the salvation of man begins at his birth and continues to the end of his earthly life. It must be remembered that, to the Lord, everything is in the present. Thus it is that from the moment of a man's birth the Lord sees what he is, what he wills to be, and therefore what he will become; that is, He foresees what every man's state will be after death, and He therefore provides for it from his birth until the end of his life in this world.
     From this teaching it is clear that every least circumstance of our lives is under the constant care and guidance of the Lord. This the Lord taught His disciples, saying: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not, therefore: ye are of more value than many sparrows."* The Lord does not cause, or permit, a single event in the life of any man that may not promote the eternal welfare and happiness of that man.

How much happier our lives would be if we kept this teaching close to the surface of our conscious thought, if we believed it with deep conviction! How different would be our perspective on life! We would be transformed from anxious, careworn, nervous and worried individuals to happy, active, useful and contented people.
* Luke 12: 6, 7.
     In the Old Testament, in the New Testament, and in the Writings we are repeatedly warned about the dangers of having undue concern or solicitude for the morrow. But in spite of these repeated warnings, we all too frequently find ourselves gripped by moods of anxiety and depression. Perhaps we will be able better to avoid this evil in the future if we have a better understanding of the nature of the Lord's guidance and of the disastrous effects of undue concern for the future, as well as a knowledge of how these states are produced. We refer to it as an evil because that is what it actually is. Concern, anxiety and solicitude about the future are contrary to Divine order, and anything contrary to Divine order is, in reality, an evil.

     At this point it might be well to explain what we mean by having care for the morrow. If we were to take our text literally, we might be led to believe that we are not to take steps to provide the necessaries of life for ourselves and our families, but to await them from the Lord without effort on our part. Care for the morrow does not refer to the procuring of the necessaries of life for oneself and one's family. Those have care for the morrow who are not content with their lot; who do not trust in the Lord, but in themselves; who place little value on the things of the mind and spirit but much on the things of the world, such as possessions, fame, honor, respect, and various pleasures and comforts. With such, we are told, there universally reigns solicitude about things to come. They grieve if they do not obtain the objects of their desirer and feel anguish at the loss of them; "and they have no consolation, because of the anger they feel against the Divine."*
* AC 8478:2.
     We are taught that the Lord leads the good and the evil differently. Because of the end, which is eternal happiness in heaven, the Lord cannot interfere with the freedom of men to do evil. That is, He cannot deprive them of the ability to do evil or of the opportunity to do it. If He did, then man would have no delight. He would not be free to choose the life of heaven. Good would be forced upon him, and he would therefore perceive no delight in doing good. Thus the end in creation would be destroyed by God Himself. On the other hand, if He were to desert the evil and leave them to their own devices, they would destroy themselves completely through indulgence in the lusts of their evils.

In this case, the Lord would be partially responsible for defeating His own Divine ends. We are taught, therefore, that while the Lord does not deprive man of the freedom or opportunity to do evil, nevertheless, He promotes man's eternal welfare by permitting only those situations and opportunities to arise which can be turned to the man's eternal welfare. The opportunities permitted are of such a nature that they can be a means of the Lord's withdrawing man from the evils in which he is. Thus we read: "With the evil, the Lord provides by permitting evils, and continually withdrawing from evils."*
* DP 333.
     We see from this that the Lord's leading of the evil is by regulating their opportunities for doing evil in such a way that they may eventually, and in freedom, be withdrawn from it. But with the good, the Lord leads to good in a positive and direct way. In this regard we are told that "they who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means; and that those are in the stream of Providence who put their trust in the Lord and attribute all things to Him; and that those are not in the stream of Providence who trust in themselves alone and attribute all things to themselves . . . for they take away Providence from the Divine and claim it for themselves. Be it known also that in so far as anyone is in the stream of Providence he is in a state of peace; also, that in so far as anyone is in a state of peace from the good of faith he is in the Divine Providence. These alone know and believe the Divine Providence of the Lord is in everything both in general and in particular . . . and that the Divine Providence regards what is eternal."*
* AC 8478:4.
     Let us reflect for a moment on the implications of this teaching. Those who are in the stream of Providence are at all times carried along to what is happy, whatever the appearance of the means, and those are in the stream of Providence who put their trust in the Lord and attribute all things to Him. In application to our daily lives this teaching means that as long as we acknowledge the Lord as the source of everything good and true, and trust in Him by following the truth which He has revealed, then we need have no anxiety or fear for the future; for the Lord will order everything that befalls us so that it contributes to our happiness, both now and hereafter.
     The Lord alone is good, and anything that is good is therefore derived from Him as its source. Thus man cannot do good from himself, but only from the Lord. Unfortunately we often fail to recognize this truth. We think that we can do good from ourselves. When this is the case, when we attempt to do good from ourselves, we are doomed to be disappointed and frustrated.

There is a reason for this. When we realize that all good is from the Lord, we seek to be led by Him in all that we do. We try to guide our activities according to the principles of truth which the Lord has revealed. Our interiors are thus open to the influx of good from heaven, which influx produces states of happiness and peace.
     If, however, we try to do good from ourselves, then our interiors are not open to that influx. Because we trust in ourselves we are unconsciously pitting ourselves against the future-a future with so many unknowns and imponderables in it that we cannot but be anxious and solicitous. The good which a man does from himself and not from the Lord has evil inmostly within it, even though this does not appear. Consequently when we trust in ourselves and act from ourselves we continually draw evil upon ourselves, for our interiors are open to the influx of evil from hell. Therefore, even if good seems to result, the result will nevertheless be an unhappy one in the end because there is evil inmostly within it.

     We are informed that there are evil spirits from a certain hell who, when given an opportunity, inject troublesome and disquieting thoughts. Not only do they inject them, but they try to keep our thoughts centered on them to the point of obsession. Examples are given of the type of thoughts which invite the presence of such spirits, and we should take careful note of these examples, for we will find among them the causes of our own states of discontent and anxiety about the future.
     These spirits are attracted to us when our thoughts become engrossed in money matters and debts; when we concentrate our thoughts on the things we possess, or would like to possess; when we think about the state of mind and character of other people with a view of finding fault with them; when we brood over imagined injuries and slights; when we think that our efforts are not appreciated, or that we are misunderstood in the things that we undertake; and when we reflect on misfortunes that have befallen us. In short, these spirits are attracted by all morbid reflection on self; and the more we indulge in that type of thinking, the more do we come under the influence of these spirits and the stronger does their grip become.
     We are told that these spirits can, if permitted, gain such a hold over us that they can induce phantasies, melancholy, delirium and even insanity. They gain such influence with some men that as soon as these fall into thought about the things just mentioned they become so completely absorbed that these thoughts cannot be dispelled even by a change of circumstances.

Their presence, we are told, is often attended with pain in the abdomen and a constriction around the stomach because they correspond in the Gorand Man to undigested food.*
* See AC 6202; SD 3624-3625.
     People who are consumed by anxiety and care for the morrow, people who have acquired a melancholy disposition from excessive introspection, are under the influence of these spirits. The question is: How can they be freed from their tenacious grip? The cure consists chiefly in devoting oneself with energy and enthusiasm to an active life of use; in mixing with others and serving them in a sphere of mutual charity; and, above all, in trusting in the overruling providence of the Lord.
     Concerning those who place their trust in the Lord's Divine Providence we read: "These, notwithstanding they have care for the morrow, yet 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. If they become rich, they do not set their hearts on riches; if they are raised to honors, they do not regard themselves as more worthy than. others; if they become poor, they are not made sad; if their circumstances are mean, they are not dejected. 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."* Amen.
* AC 8478: 3.

LESSONS:     Exodus 16:1-6, 13-21. Luke 12: 13-32. AC 2493.
MUSIC:     Liturgy, pages 521, 475, 444.
PRAYERS:     Liturgy, nos. 125, 129.
WHAT IS MAN? 1967

WHAT IS MAN? 1967

"By the mind is meant man's intellect and will, and consequently his veriest life. Stupid people suppose that man is man from his outward form, in that he has a face like a man's; those less stupid, that man is man because he can speak; and those still less stupid, that man is man because he can think. But man is not man from these things, but from the fact that he can think what is true and will what is good, and that when he thinks truth and wills good he can look up to the Divine and perceptibly receive it. It is in this that man is distinguished from the brute animals. But his seeming like a man, and his ability to speak and to think, do not make him a man, for if he thinks what is false and wills what is evil . . . he destroys what is human in himself." (AC 5302)

BASIS OF GENUINE REFLECTION 1967

BASIS OF GENUINE REFLECTION COLIN M. GREENHALGH 1967

     Two years ago, on this same occasion, I prepared a program intended to present the doctrine of reflection in relation to the state of humility. This year, certain suggestions by our toastmaster led me to an enlargement of the same theme. He proposed that I should refer to such things as the significance of feasting, birthdays, and the uses of communal activities, with some regard to how they entered into the lives of people of other times and other earths. It so happens that the association of these things has reduced itself in my paper* to the proportions of a small round thing, namely, the essential nature of genuine reflection. But a thing small and round in the spiritual sense is not to be defined adequately in a short paper; rather is it a concealed something which requires careful seeking.
* An abridged version of this paper was read by the author at the Swedenborg's birthday celebration at Michael Church, London, January 30, 1966.
     A common conception of reflection would refer us simply to a general mindfulness of and deliberation on the truths of faith, or would identify it with meditation. But the Writings have so much more to say about reflection, although the references are not always directly under that heading. An important and direct reference teaches that reflection makes known one's quality, and that this knowledge then makes man aware of his need for salvation. Here we are getting closer to the essential nature of reflection. But the doctrine further teaches that this is not merely a matter of thought; it is something more than reflection from truth in the memory. Rather does genuine reflection derive essentially from a certain affection of good, by which affection the quality of reflection is primarily determined. Yet this is also the one thing which tends to become completely obscured in the common concept of reflection. The burden of my paper is to show the rightful and foremost place of this particular affection of good in the genuine state of reflection. But permit me first to refer to our appointed subject, feasts in the church, and then to lead on from there.
     One of the teachings concerning feasts is that birthday feasts were held on account of their representing a new birth or regeneration. Approaching our subject from this aspect, we may appreciate that a new birth signifies a new quality.

Within the form of a society, the introduction of a new quality, in relation to regeneration, serves to extend the plane of judgment. The new quality suggests comparison; comparison invites reflection; and judgment follows. We therefore see that reflection is essential to, and is especially served by, the uses of consociation. A birthday feast in particular could be said to represent a society's reflection in regard to distinctions of spiritual quality. In this way we distinguish good from evil, the internal from the external, and the essential from the formal or instrumental. But genuine reflection is not the act of feasting the rational on the delicacies or subtleties of distinctions! Mutual instruction by way of a birthday feast may or may not result in genuine reflection. Reflection, as we are taught in the fuller depths of the Writings, is not a process in which man compares and judges truths; it is the process wherein truths compare and judge man in relation to the Lord. In this process, the sensitive with man is not actuated by the proprium; it is activated by the Lord Himself, in the will, not in the memory and reason alone.

At this point let us consider two general truths concerning reflection. We are taught that if a man reflects upon himself from others he can then first recognize that he is such, and also that the doctrine of faith effects nothing with men unless the Lord gives them to reflect.* In regard to the first of these truths, it might seem strange that a birthday feast should qualify as an occasion suitable for judgment upon ourselves. We may have preferred to think of feasts as diversions of charity in which the mind seeks relaxation. But the feasts of the ancients, remember, represented above all else the appropriation of good and truth with a supreme regard for the conjunction of man with heaven and the Lord. This brought them so close to the Lord that it called forth a reflection upon their own unworthiness, and this nearness and contrast prostrated them in the acknowledgment that the Lord alone is good. It was not simply an acknowledgment that there is no ratio between the infinite and the finite; interiorly they were confessing that the human concept and appropriation of good and truth were as nothing compared with the creative perfection of that human in the Divine aspect. Out of this regard, their communal activities, and especially their religious feasts, were disposed by a distinctive humility.
* SE 734, 737.
But how, we may ask, does the awesome sense of unworthiness find place in the common concept of feasting and recreation? Humility, we are taught, is essential to the genuine state of rest, especially to that state of rest which follows from the appropriation of good and truth.

Feasting, or eating, signifies such appropriation, and a religious feast especially should therefore have regard to that state of rest which characterizes the appropriation of good and truth from the Lord. True rest is given in the peace which passeth understanding. It is this peace that is given in every state qualified by humility. Likewise, the state of rest which accompanies the act and purpose of feasting is far from being incompatible with a sense of awe arising from awareness of the nature and need of Divine mercy. Indeed this awareness, together with a confession of evil, is consistent with the state of genuine spiritual hunger.

We will now consider the place of humility in man's reflecting upon himself from others, whereby he can then first recognize his own nature. Consider the difference between the men of this earth and men of other earths who are similar to the ancients. Remarkably, the difference-a great difference-has regard to the state of humility. This difference is shown in unmistakable terms in the work Earths in the Universe. When we read about the people of Mars and Jupiter, our attention is drawn to a quality or state of worship in which we of this earth are said to be deficient. On other earths the essential of worship is a humility so profound that it is scarcely known on this earth. This difference should be a primary feature of any reflection upon our own nature.
No doubt people on this earth have humility, but elsewhere it is taught clearly that in general the truths of humility, that is, celestial truths, are relatively obscure with us. So let us ask ourselves: in seeking refreshment of the soul, are we moved by an urgent sense of deficiency and a strong desire for mercy? In giving our answer we must first verify the doctrine concerning humiliation, reflection and appropriation. Where there is no humility, the hunger for spiritual things is little more than an intellectual appetite for truth-for truth which has regard to the self-sufficiency of human prudence rather than to any deficiency in spiritual quality. This state is described as "to eat on the left hand and not be satisfied."* In this state man acts from truth and not from good, whereas he should be led of the Lord by good and no longer by truth, for he then comes into the affection of doing that good."** Apart from that genuine affection of receiving truth in the will, man's desire to be filled with good things amounts to little more than natural pleasure in the abundance and variety of truths in their adaptability to human prudence and reputation. The essential aspect of food for the soul, however, is one of quality; and indeed this quality is described correspondentially in the Word as a small round thing. But in what sense can heavenly food be said to be small?
* AC 10283:6.
** AC 8516.

     A table, in the highest sense, signifies a receptacle of celestial things.* It is from the highest sense that the doctrine of appropriation must be sounded. It is said further that these celestial things are represented in heaven by a table upon which are articles of food of every kind. Even of what is celestial one can speak of abundance and variety in a fullness of good things, but then the context usually refers to celestial things under some universal aspect of Providence. The representation is changed, however, where the context is a comparison of the celestial with spiritual and natural states. As to life, thus as to actual appropriation, this comparison becomes a living form of reflection; and in this reflection man is confronted by the quality of his own image in relation to the Lord.
* AC 9627.
     How does this reflection arise? First there is the abundance of truths in the form of cognitions in the natural mind. In the relationship of these truths to life a spiritual conscience is formed. Finally, through the remains of celestial innocence, the Lord calls these truths to Himself. These remains preserve with man the celestial aspect of worship, which is that the Lord alone is good and that all truth must submit itself to this confession. Initially, this confession is as a first "small" taste of heavenly food.
     It is out of these remains that the Lord calls man to answer Him in a state of genuine reflection. In this state the Lord calls the truths in man to submit to the celestial confession. We read:

     "Good cannot be conjoined with truths, thus man cannot be regenerated, unless he humbles and submits himself. Humiliation is predicated of truths, because truths flow in through the external man, but good through the internal; and those things which flow in through the external man have with them fallacies, and thence falsities with their affections; but not so those things which flow in through the internal man, because the Divine flows in through the latter man, and comes to meet truths in order that they may be conjoined."*
* AC 4347.

     In this state of submission "good is what teaches and leads, and truth is what is taught and led."* But what is this? Is truth, then, so deficient that it must surrender its previously assumed quality of giving enlightenment? This is surely a new state of things, a new identification of truth. Indeed it is, and this new identification follows from the new aspect of reflection which derives, not from man, but from the Lord.
* AC 4844.
     The idea of truth submitting to good suggests a state of temptation. Now the freedom necessary for reflection is not possible in a state of temptation. But although it may be said that when man shuns evils in temptation he is submitting to good, this submission has yet to be confirmed in a state of peace.

Then does it first become the submission proper to reflection. The truth of faith must be sanctified by the truth of peace, which is truth insinuated by the Lord Himself-truth that is made sensible as good.* This insinuation of truth is referred to in the Word when Moses was told by Jehovah that the people were to rest on the sabbath and prepare beforehand what they were to eat. This "was representative of a state of peace in which the conjunction of good and truth is effected by the Lord. When man is in a state of peace, he is led by the Lord by good; if he were then to lead himself, even by truths, he would dissipate the state of peace, and consequently there would be no conjunction."**
* See AC 8456-8458.
** AC 8517 [Italics added.]

The appearance that man is led by truth is to be left behind. The truth of faith makes tacit acknowledgment of this, but now the truth of peace calls for an acknowledgment from the heart. It challenges the quality of man's goods and delights. The truth of peace is the Lord's voice in man, calling upon him to submit. His externally derived truths, together with their falsities and spurious affections, are to be exposed and confessed. But how, then, is it called the truth of peace? Where is the truth of peace when it appears as a sword? How can we delight in the truth of peace which confronts us with the evil and falsity lurking within us? How can delight enter into shame? Is not this a paradox? It would be, but for the miraculous workings of the Lord's mercy.
It is the Lord alone who prepares the opening of the will for the reception of the truth of peace. Those humiliating truths are more merciful than we shall ever know. How, we may ask, can we confess to truths which we can scarcely be said to will, since they are opposed to the delights of our concupiscences? We learn indeed that the pure good of this truth cannot long remain with the man of the spiritual church without its being tempered by the delight of concupiscences."* Yet almost imperceptibly the Lord leads man, in freedom, into a humiliating reflection upon his own evils. He leads him into willing this reflection, into confession from the heart, into longing for a change of heart. And how can this be except as a gift from the Lord? The miraculous nature of this gift is in itself witness to the truth that the Lord alone is good. Thus begins the work of mercy: the sure, infinitely gentle, first formation of saving truth-the truth of peace seeking, nay, providing, its corresponding good and delight with man. A perception and sensation of this good are given him, together with a desire to do good.**

This first formation of the good of truth is felt as gratefulness, and this is the stored-up gift of the celestial remains of innocence. Man's awareness of this gift is not as something his own. Even as a gift, however, it is also man's first truly spiritual offering unto the Lord. This is the beginning of man's acknowledgment from the heart that the Lord alone is good.
* AC 8487.
** AC 6325.

     Now indeed, "from cognitions inscribed on man's memory, the Lord causes him to reflect upon his falsities and like things."* This, then, is the initiation of genuine reflection. Truths from the Word in man are now perceived as the Lord in His work of salvation; the Lord is truly known and confessed in His love of saving the human race; man's own loves are confessed as to their true quality. Good belongs to the Lord alone. Man looks back upon his temptations, and in the quiet of his heart he implores the Lord for mercy. There is a genuine humility in the confession of his deficiencies. He confesses even to a deficiency in humility, and here we must again remember that we on this earth especially are deficient in humility. Even the sense of deficiency, we are taught, is a gift from the Lord; and from it there arises a longing for truth, which increases according to the defect thereof; the case being like that of meat which longs for drink.**
* SD 739.
** AC 8562.
     In genuine spiritual hunger there is formed a true taste for those things which are meat for the soul. In his confession of deficiency in spiritual good, man first comes to reflect interiorly that spiritual good exists only as delight in the natural man; thus when it comes into act from the will.* Goods and delights constitute the life of man, and truths not so much so. Goods and delights are the real meats of the soul. "From these considerations it is evident what is the quality of truth which is turned into good with several who are of the church; none of these can see whether the doctrines of their own church are true but such as are in the affection of truth for the sake of the uses of life."**
* AC 8522.
** AC 8521. Cf. AC 678.
     Genuine reflection is a primary use of life and relates to life. Interior reflection is not simply a matter of stopping to think; an appreciation of the doctrine concerning the truth of peace does not necessarily involve the insinuation of that truth as the plane of genuine reflection. It is man's general state of life which qualifies the reception of truth from the Lord, namely, a genuine care and conviction in relating the truths of doctrine to life in general. This state, in spite of conflicting doubts and delights, in spite of temptations, confirms man in the constancy of his humility and gratefulness.

The Lord's love of saving the human race makes one with mutual love. This is the universal end of genuine reflection. But our particular subject is the inmost origin and first beginning of that reflection: how it began with a more acute awareness of the deficiency in genuine good and its delight-as yet a state wholly of longing. There are doctrinal truths in abundance, but the relative affection of truth is as yet but an offer to receive, if one could but be worthy. This affection of gratefulness grounded in humility is enough in insure the insinuation of saving truth, the truth of peace. Good is now seen as the Lord's alone; and the insinuation of this genuine reflection is the calling forth in man of a new affection which, in the Word, is expressed by the question: "What is this?"
     "What is this?" This is man's first real taste of the bread of life. "What is this?" is the meaning of the word, manna, the name given to that small round thing which the Lord miraculously provided to still the hunger of the sons of Israel. They knew it not for what it was. Truth under the aspect of an abundance of doctrinals of faith must now give way to truth under the aspect of a living quality. "Truth does not appear such as it is until it is conjoined with good."* In this new reception of truth the appearance of abundance is given up for the reality of a deficiency. Man now begins to acknowledge from the heart that his own conceptions of good and truth are relatively nothing, and, indeed, false. He begins to taste and see that the Lord alone is good. Thus he is prepared to submit truth to good, to appropriate truth in its living form of good, be it yet the small, humble form of gratefulness. This is the good which owes its life to the celestial remains of innocence provided by the Lord. How different is this good, this meat for the soul, from that good conceived in the imagination of the proprial heart! It is this first formation of spiritual good with man that is described in the Word as a small round thing.
* AC 4859.
     We read in Exodus 16: 14: "And, behold, upon the faces of the wilderness a small round thing." To quote from the Writings:

     "That this signifies the good of truth in its first formation appears from the signification of 'small' as being said of truth, and from the signification of 'round' as being said of good; hence small round is said of the good of truth. The good of truth is called good with the man of the spiritual church, and is not only as to origin, but also as to essence, truth, but is made sensible as good . . . in the other life . . . truth is presented in a distinct quantity, consequently as much or as small . . . but good is there presented in a continuous quantity, thus not as much or as small; good is also presented as round, which is what is continuous in form. The reason good and truth thus appear . . . is grounded in their difference as to quality."*
* AC 8458.

     Manna, or "what is this?" signifies that which is not known, but the same question also signifies the beginning of genuine reflection. In the supreme sense, "manna" signifies the Lord in us.*
     The quality of this good was once made known to Swedenborg in the representation of a table prepared with food. The sight filled him with a profound, astonished perception of the essential nature of heavenly food. What did he see? An abundance and variety of foods such as no man had before seen? No. It was a table simply prepared with portions of bread and milk; the humble representation of innocent trust in the Lord's leading, that fundamental state of appropriation which is to do the Lord's will without question, without persuasion, and with longing. Similarly, the small cake made by the widow and given to Elijah signified the good of love to the Lord, which love answers to His love of saving the human race.
* AC 8464.
     It is true that bread and milk, and nothing more, is given to the idle in the spiritual world because no food is given to the lazy.* But there the representation changes with opposite states. Even so, the provision of bread and milk for the evil again refers us to the Lord's infinite mercy. It refers us, indeed, to the teaching that the Bread of Life is nothing else than the Lord's body. Do we really know the Lord under this aspect? The Lord is made known in the breaking of bread; that is to say, He appears through good, but not through truth without good.** In the memory of the natural man there must be a storehouse of truths in the form of cognitions; "but all these things, in whatever abundance they be, are nevertheless only natural before the spiritual mind is opened, for they are mere science. It is thought from this storehouse that is called faith by those who separate faith from good works in doctrine and life."*** Truths are related to life by those only who are in humility from the holy fear of offending the Lord. These alone are in the submission of truth from the confession of deficiency. Need one say any more than that the Lord Himself suffered in infinite degree the process of humiliation?
* SE 6088.
** AC 3863.
*** AE 790.

     It is said that men on this earth are especially deficient in regard to humility; deficient in that one thing through which deficiencies are made known! We, the people entrusted with the infinite truths of the Lord's second coming, are prone to deficiency in that very thing which is the basis of genuine reflection. We above all others need to verify in our hearts the doctrine concerning reflection and appropriation. To do this, we must first reflect upon the origin of humility and upon the quality of humility with ourselves.

A true idea of humility is given in the following statements. "A proprium that is innocent is to know . . . that nothing but evil is from oneself, and that all good is from the Lord. . . . No one can ever be in true humility unless he is in this acknowledgment and belief from the heart; for he is then in annihilation of self, nay, in the loathing of self, and thus in the absence of self. . . . It is by this means that the Lord flows in with good into a humble and contrite heart."* Even the most ancients were in this same humility, their minds being kept "in the acknowledgment of self as being nothing but filthiness, and at the same time the acknowledgment of the Lord's infinite mercy toward that which is such."**
* AC 3994.
** AC 1999.

It is said that when the ancients came to any remarkable determination which was confirmed by the rest, it was usual for them to eat together, by which was signified that they approved and thus that they appropriated it to themselves.* In case anyone might think that the celestial love of humility could preclude the joy of feasting we quote the following, concerning the people of Mars, who were not unlike those of the Most Ancient Church. "In their humiliation they thought of themselves that they were in hell, and so were utterly unworthy to look to the Lord, who is holiness itself," and when they emerge from humiliation "they are filled with goodness and love, and thence with joy of heart."** Let us recall also how, when the Lord Jehovah first appeared to Abraham, the latter prepared a meal, but first bowed himself to the earth. This signified humiliation from joy."*** May we, then, be deficient neither in joy nor in humiliation as we gather before the Lord to feast, as it were, on a small round thing.
* AC 4745.
** EU 91.
*** AC 2153.
When we consider these interior aspects of the subject of reflection we may appreciate why "there are more arcana in the doctrine of reflection than in any other whatsoever."* We may also understand the striking statement: "There are few at this day who are being regenerated, and still fewer who reflect."** We may also understand that the spiritual aspect of truth signified by the words, "what is this?" must submit itself to the celestial aspect signified by the words, "Yea, yea: Nay, nay." Or rather, the spiritual man must bow himself before the Lord so that he may now be led into all truth, and thus into a still fuller confession of his deficiencies whereby his loves and delights may be purified and his soul successively nourished by the bread of heaven.

Accordingly, in asking the Lord to bless us with the truth of peace, may we, in the genuine spirit of reflection, implore Him: "O satisfy us early with Thy mercy, and show us Thy salvation."
* SD 733.
** AC 4245.
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

     A recent issue of the NEW-CHURCH MESSENGER contained the first installment of an address, "Swedenborgian Education," given to the General Convention at Urbana by Dr. Robert Calatrello, Director of Teacher Education at the University of California's Irvine campus. Although the full text is not before us, it at once becomes evident that what Dr. Calatrello means by Swedenborgian education is not what we understand by New Church education; for he says that he does not believe in denominational education, but does very much believe in Swedenborgian education. According to Dr. Calatrello, Swedenborg says that the only instrument which is capable of being educated is that adult intellect, the mature mind; and he therefore contends that it would be very difficult to argue in favor of finding Swedenborgian education anywhere than in an institution of higher education.
     There are many of us whose difficulty would be rather in accepting Dr. Calatrello's thesis, or even in taking it seriously; and it would be interesting to see the research on which it is based, for by indirection at least it is an attack on New Church education as we understand and are committed to it. In his one venture into New Church history he shows himself to be standing on shaky ground when he concludes that education was the issue which caused the split in 1890; his one reference to the Writings, to Divine Providence 5234, is to a passage which does not exist; and he shows a lack of basic knowledge when he says that the Swedenborgian is forced by his faith into an acceptance of new social forms, new social institutions and new knowledge as being the direct working of Divine wisdom, Divine love. We indeed believe that these are all under the Lord's government; but some social forms and institutions. we can regard only as permissions rather than provisions of the Divine Providence, and judgment must determine the kind and degree of acceptance.
     Further comment must await publication of the rest of the text. However, on the basis of what has been published, this may, perhaps, be fairly said. We believe that our philosophy of education is drawn from the Writings. Dr. Calatrello says that Swedenborg did not write formally on the subject, and that his educational philosophy must be educed by logical extrapolation.

When he says further that it is not very important where primary and secondary education are obtained since they provide only the building blocks of information, and that the church has no responsibility to any type of education other than higher education, we can only wonder whether he has seen and considered the many teachings of the Writings which refute that view, and if so, how he regards them.

     After an interval of at least three years, the NEW CHURCH COURIER, which comes from the General Church in Australia and New Zealand, has again made its appearance. The issue received contains a thoughtful poem by Norman Heldon; some reflections on the church as the neighbor by Theo Kirsten, who inquires whether the church exists for us, or we for the church; and an excellent talk given to Sunday school girls of secondary school age by Doreen Keal which, as the editor suggests, deserves a wider audience. Mrs. Keal lists and describes some of the virtues or qualities the ideal woman should have in an inspiring fashion. It is to be hoped that this courier will not again be so long delayed between its appointed rounds.
     The URBANA COLLEGE REPORTER, a quarterly report to alumni and friends, notes that in two years the college has grown from about 114 students to 330 in the freshman and sophomore classes. The faculty has grown from 5 full-time and 18 part-time members to 20 full-time and 16 part-time, with the full-time faculty carrying 90% of the teaching load. The curriculum has been expanded to include 43 courses. Urbana College tentatively plans to add the junior year to its present two-year liberal arts program in the fall of 1967, and to offer the senior year in the following year. Funds are presently being solicited for the construction of a Memorial Library. It is not easy to see at a distance how Urbana serves the New Church differently than some other liberal arts colleges.
     From an interesting end-of-the-year issue of the NEW-CHURCH MAGAZINE there is space to comment only on an article that may be of special interest to readers who attended the General Assembly at Oberlin College: "Oberlin and Swedenborg," by the Rev. Horand Gutfeldt of Vienna. Mr. Gutfeldt concludes that while Oberlin was influenced deeply by the Writings, his acceptance of them was by no means complete or uncritical. For he stated that Swedenborg did not discriminate sufficiently between what he received from the Lord and what he received from angels, and even from his own reasonings, and that where he contradicts the literal sense of the Word he could be mistaken. Oberlin acknowledged the importance of Swedenborg, but felt that he had missed the true road.

IDEAS 1967

IDEAS Rev. ELMO C. ACTON 1967

     (The second in a series of three articles.)

     Ideas are the ultimate forms of thought, and the quality of the thought is seen and known in ideas. Ideas are the language of thought; they are the words of spiritual speech-the words by which angels and spirits communicate with each other.
     With man, the scientifics and cognitions of truth, their verbal expression and natural sense, come from without through the senses. The thoughts and ideas arising in the mind from them are determined by the spiritual societies with which man is associated. These associations determine whether the verbal expression received from without, however true in itself, is true or false in the man who hears or reads it. All thought and every idea inflow from the Lord by means of societies in the spiritual world. This is what is to be understood by the influx of truth. We can probably think of it most clearly as being the spiritual light in which the mind sees.
     An idea is not an ens ratione, a thing of mere reason, an insubstantial entity, a breath of wind; it is a state of real substance. Thought, understanding and idea; will, love and affection; all are activities impressed upon natural and spiritual substances. This is a universal and most important teaching of the Writings. The belief that the spirit or soul of man is an entity of no substance, natural or spiritual, has contributed greatly to the denial of the continuation of the life of the spirit after the death of the body. At the same time, the sanity of the belief that the spirit of man cannot exist except in a substance led to the belief in the resurrection of the body; which was permitted of Providence, lest all belief in eternal life be taken away.
     The Writings teach that an entity has no existence except it be a substance; no predicates unless they be of a subject; and no qualities except in the changes of state of a real substance. Note the following:

     "It is to be known that cognitions and truths are things no more abstracted from the purest things of the interior man, that is, of the spirit, than sight is abstracted from its organ, the eye, or hearing is abstracted from its organ, the ear. There are purer substances, and those real, from which they exist, and whose variations of form when animated and modified by the influx of life from the Lord present them to view."*
* AC 3726:3.

     "No one can deny that those things of wisdom and love which are called thoughts, perceptions and affections are substances and forms, and not entities flying and floating out of nothing, or abstracted from real and actual substances and forms which are subjects . . . the affections, perceptions and thoughts [in the brain] are not exhalations from these substances, but are all actually and really subjects, emitting nothing from themselves, but merely undergoing changes according to whatever flows against them and affects them."*
* DLW 42.
     "Every idea of man, however sublimated, is substantial, that is, is affixed to substances."*
* CL 66: 2.

     Man at birth possesses the faculties of rationality and liberty which are the essential qualities of his soul. From the faculty of liberty he has the sensation of self-life, and the potentiality of free choice; from the faculty of rationality he has the potentiality of perceiving and seeing truth and the latent power to understand, think and form ideas within himself. From his body he can receive the external world by means of his senses. But his mind, the substance in which his character and spirit are to be formed, is a tabula rasa-a clean slate the impress on which is to be formed and established by his life in the world.
     According to instruction given by an angel to certain spirits in the spiritual world, "men have no connate ideas, and beasts have no ideas at all." "You believe," he said, "that beasts have connate ideas; and this you have inferred from the fact that their actions seem to proceed from thought; and yet they have no thought whatever, and ideas are predicable only of thought . . . with beasts influx from the spiritual world is what is called instinct; and it is called instinct because it exists without the mediation of thought." "That man has no connate ideas," the angel concluded, "is manifestly evident from the fact that he has no connate thought; and where there is no thought there are no ideas.... Nothing is connate with man except a faculty to know, to understand, and to be wise."*
* TCR 334.
     The newborn infant, then, has no ideas because he has no thought. If ideas were connate with man, and if thoughts and ideas could flow into man apart from sensation and knowledge, the sensation of self-life would be destroyed, and the end of the Divine love would be thwarted; for the Lord's end in creation is that man should feel His life in himself as his own, although it remains continually the Lord's. Therefore there is no influx except into what a man sensates and knows; and since man perceives his sensations and knowledges in himself as his own, therefore whatever flows into them he also feels as his own.

     As the newborn infant receives the world through the gate of the senses, changes of state are imposed upon the substances of which his mind is composed, and from a power which exists in the mind from the soul a certain type of thought occurs, and from this a sensual idea. Many sensations must be experienced before a distinct idea can be formed. This one distinct sensual idea is composed of myriads of interior states. The Writings say that if we consider the number of muscles and organs needed to produce a single word of speech, we can form some conception of the myriads of things contained within a single idea.

     Gradually, as sensual ideas are accumulated and changes of state are multiplied in the substances of the brain, man, again by thought within himself, can acquire ideas from scientifics, from knowledges, and then again can grasp or understand doctrinal truths. But in this upward progress the lower truths are never expunged; the first sensual truths or ideas remain forever the ultimates upon which all interior thought and spiritual ideas rest.
     "Doctrinal truths," the Writings say, "are founded upon scientific truths, for man can have and retain no idea, notion or conception of them except from scientifics. But scientific truths are founded upon sensual truths, for without sensual things no scientific can be comprehended by man.... For nothing is possible in man's thought, even as to the deepest arcanum of faith, that is not attended with a natural and sensual idea, although the man is for the most part ignorant of the nature of it."* We read also: "Sensuous truths are those in which children are, and truths in the form of scientifics are those in which the same children are as they grow up. For no one can be in truths of scientifics unless he is first in sensuous truths, inasmuch as the ideas of the former are procured from the latter."**
* AC 3310.
** AC 3309.
     This is the doctrine that should govern in the teaching of the Word to children. For in the literal sense of the Word are contained those sensual and natural truths that are open even to the Lord; and we may say that the future understanding of the interior truths of the spiritual sense, and of doctrine, rests upon the sensual ideas implanted in the mind by learning the sense of the letter. "When man thinks any truth and confirms it by the sense of the letter," it is said, "it is perceived in heaven but not if he does not confirm it; for the sense of the letter is the basis in which spiritual ideas, which are the angels' ideas, close, much the same as words are the basis into which the meaning of the thought falls, and is communicated to another."*
* AE 356: 5.

     In teaching children one must teach from a knowledge of the spiritual sense, but it is the sense of the letter that must be taught; and the more fully it is taught the greater is the communication with heaven thereby. "As man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses . . . therefore, lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, it pleased Jehovah to present Himself such as He actually is, namely, as a Divine Man."*
* AC 5110: 3.
     This is true even with the angels; "unless in heaven they had in respect to God the idea of a human shape (speciei), they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or by love . . . wherefore in heaven they perceive the Divine in a Human form."* This applies to the Divine qualities presented in the sense of the letter of the Word. Man cannot have a true idea of the Divine love without the appearances of the Divine qualities presented in the Old Testament; namely, of God as being angry with the evil, and many other sensual ideas which attribute merely human qualities to God. Even in the Writings there are accommodations, for example: "It is said that the Divine fills all spaces of the universe and . . . not . . . that God-Man fills them! for if this were said, the merely natural lumen would not assent."**
* AC 7211.
** DLW 71.
     The principle put forth by Bishop De Charms in The Growth of the Mind applies here, that education is not a process that should be got through as quickly as possible; rather, every state should be as full as possible. This general principle is set forth in the following:

     "Man cannot apprehend any doctrine that is purely spiritual and celestial, that is, Divine, because it infinitely transcends his apprehension and thus also his belief. All man's thoughts are terminated in the natural things which are connected with his senses. Whatever is not said from and according to these natural things is not comprehended, but perishes like sight that has no bound in some ocean or universe; and therefore if doctrinal matters were set forth before a man in any other manner, they would not be at all received, and thus no respect would be entertained for them; as may be sufficiently evident from everything in the Word, where for this reason purely Divine things themselves are set forth naturally, nay, sensually; as that Jehovah has ears, eyes, and a face; and that He has feelings like a man, such as anger, and so on."*
* AC 2553.

The ideas of the letter of the Word are not destroyed by the spiritual sense. They are infilled, and they are the ultimate upon which all interior things rest, and in which they are in their fullness, their holiness and their power. As such, they remain for ever.
WARNING TO BE HEEDED 1967

WARNING TO BE HEEDED 1967

"They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them merely as they do all other scientifics; they are in their natural memory only, and thence on their lips; and when they utter them, they utter them not from their interior man or from the heart, but only from the exterior man and from the mouth. When a man is in this state he cannot possibly believe that the truths of the church are true, although it seems to him that he so believes. The reason it seems to him that he believes them to be true is that he relies on others, and has confirmed in himself the teachings of others. It is very easy to confirm things taken from others, whether true or false; for this needs nothing but ingenuity." (Arcana Coelestia 5432: 2)
GUYANA MISSION 1967

GUYANA MISSION 1967

The removal in this issue of the Tabor Mission, Guyana, from the listings on the third and fourth cover pages does not imply any change in the status of the Mission. These listings are not intended to be a directory of the General Church and its clergy, but simply to furnish information as to where public worship and doctrinal classes are held, and the space was needed to list another center which members of the church are more likely to visit in the course of their travels.
A CORRECTION 1967

A CORRECTION Editor 1967

The name of the artist who assisted Mr. Raymond Pitcairn in developing the General Church seal was Parke Edwards, not Edward Parkes, as stated in the December, 1966, issue of NEW CHURCH LIFE, page 618.

LIVING, JOYOUS WORSHIP 1967

LIVING, JOYOUS WORSHIP Rev. MORLEY D. RICH 1967

     All worship that is genuine and living is both joyous and humble. It is an opening of the doors of man's heart and mind to influx from the Lord, and a consequent spontaneous outpouring of man's spirit in appropriate expressions, words and actions. It consists in praise and acknowledgment, in prayer and gratitude and offering, and in the free and open reception of instruction, from whence come both inspiration and humiliation; and if it is genuine, it results in a re-creation of man's will and understanding-another touch of the Maker's hand in the molding of the shapeless clay which is man into that human form which will become the image and likeness of its Creator. It is a means, it furnishes the opportunity, by which man may be reminded of the uncountable Divine blessings and gifts he has received, and by which also he may be made more acutely aware of his own evils and failings. So it is that without genuine worship, whatever may be its forms and circumstances, life on earth has no real significance. It tends to become a sterile struggle for mere existence on the animal level, and even natural recreation and pleasures eventually pall and become dead dust.
     But what is this genuine, this living and joyous worship? How does a man attain and acquire it? Every person who has some understanding and vision of what it is, or can be, desires such a state of mind for himself. Furthermore, most adults can remember some childhood experiences of sheer love, adoration and delight in the worship of "Our Father, who art in the heavens," whoever the religion in which they were brought up may call the Creator.
     God is a Spirit, the Lord declares in His Word, and it is revealed to us that He is the Spirit of love itself. So the true worshiper must worship the Lord in the spirit of love-of love to Him and charity toward the neighbor-in and from truth, the truth of His Word.
     It is from a common, though usually unconscious, perception of this that when people come to public worship they have a different and somewhat better feeling toward others. They are on their "best behavior," so to speak, using the words and extending the courtesies which are at least the signs of good will and of the desire to be in unity and harmony with one another in the common worship of the Lord.

There is a general recognition that this is a particular time for the expression of love to the Lord and charity toward the neighbor. Such states of unity, of self- restraint, and of self-compulsion to worship are invaluable to everyone; for by them the Lord can work to bring man finally to that heavenly state in which he is in a constant state of worship in every use he performs and in everything he does and says. This is the final end toward which the Lord endeavors to lead every man.
     In such worship, however, unguided feeling and affection are not enough. To worship the Lord as the Spirit of love and wisdom man must also have truth. His spirit of love and charity must find expression, reason and form in and from the truth concerning the Lord's love and wisdom. For he cannot approach that which is nameless and formless, invisible and unknowable; and he cannot receive the Spirit of love itself unless he has some idea what love itself is-unless he knows the truth about God and hence knows his Lord. Furthermore, even the spirit of love and charity from whence true worship springs cannot be formed in a man except through his knowledge of the truth, his understanding and acknowledgment of it, and his effort to compel himself to live by it.

     This is true of worship also, for it is written that all worship which has compulsion in it is merely external and sad. This is the case if man is compelled to worship against his will by forces outside of himself, as happens if he attends public worship only in order to earn the good will and esteem of others, or because he fears to lose the regard of those whom he wishes to cultivate. But this is different from self-compulsion. For man is free when he compels himself from a feeling of his own need and from a sense of duty: when he disciplines his natural feelings for the sake of better things, and thus for the sake of his own improvement and eventual regeneration. Then, as with other things, his worship becomes a source of satisfaction at least, and finally of real pleasure and delight, similar but superior to that feeling of satisfaction which he finds in any field of endeavor when he has compelled himself to do what is right and just and dutiful. For the truth is that when he compels himself to such things he is doing something of good, something from love, and therefore something which is a form and expression of the spirit of charity, of love to the Lord, of charity toward good and truth as the neighbor, and for the sake of the Lord's kingdom as the neighbor.
     In truth, it is in and through worship of the Divine that all the best and most noble of man's affections and thoughts can find worthy and exalted expression, outlet and satisfaction: his joy in God's creation; the gratitude for many blessings received which swells his heart; the thrill and inspiration which come from the exquisite truths revealed in the Word from the Lord's love for the human race; humility grounded in a deep insight into his shortcomings and evils; and a heart-stopping realization of his need of all spiritual things-mercy and forgiveness of others, and prayer that he in turn may be forgiven his trespasses; feelings of refreshment and of inner re-creation.

Any one or all of these may cause a person to sing or say within himself: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. . . . For He that is mighty hath done to me great things; and holy is His name."*
* LUKE 1: 46, 47, 49.
     These and many other affections are the things that form the spirit of charity in men and women; and the acts and words of worship are, or should be, designed both to express and to provide a basis for their stimulation and formation. For if a man compels himself to regular worship of the Lord, then he has at least some beginning of love to the Lord and charity; and on the basis of this beginning, the Lord can flow in with His Holy Spirit to gift man with further and more exalted affections and with gradually increasing delight and joy from the spirit of charity within. For the teaching is clear that if by worship man opens the doors of his heart and mind, then the Lord flows in with His love and wisdom, His strength and inspiration, and he feels genuine delight and joy. His worship becomes true and living.

     The genuineness and the living quality of man's worship of the Divine, it can now be seen, depend upon his regeneration, and their formation is therefore a lifelong process. For both require consistent and repeated efforts to live according to the Lord's commandments. Regeneration and the achievement of true worship both call for repeated sight of the infinite truths of the Lord's Word. Both, in their slow development, include innumerable states of affection and thought. In truth, a full state of worship comes about only when many memories of the Lord's truth, many knowledges of His truth and His life, His love and His providence, come together with many past states of love and affection in worship, and when all of these mesh in man's mind to form one true and glorious and joyous feeling of worship. Then indeed is a man wide open to the Lord's coming, to His inflowing Spirit; and then also there is something of the spirit of worship in everything which the man is and does. Even the performance of his use becomes a kind of worship, as it does with the angels, and is accompanied only by joy, delight and happiness; and his worship likewise has the same spirit within it.
     This does not diminish the equal need in worship for man to feel humbled; to be chastened by instruction in the truth; even to come to worship at times with a grievous and desperate feeling of need, and out of anguish, painful doubt and life's distresses to call upon the name of the Lord, and pray that he may be led to that Rock which is higher than himself.

But such states are used for one principal purpose by the Lord-as aids and stimulants to spur man on toward the eventual goal, salvation, and with it a perpetually delightful state of worship and love to Him; and this is an entirely different state, beyond and eternally removed from the labors and grief of temptation and sadness, a state to which the Lord endeavors to lead all men and in which there will be no death, pain or weeping any more.

     It is illuminating to find that the ancient Latin word for worship is cultor or cultu, for this is related to the words "cult," "culture," and hence "cultivate." In modern meaning, a cult is any particular religion which worships a God with certain beliefs and rituals, and "culture" usually refers to the customs, manners, morals and art of a group of people-a nation, race or religion. To "cultivate" or "be cultivated" may have a variety of meanings and applications; but usually, when we speak of a cultivated person we mean one who is courteous, gracious, gentle, and who has some knowledge and appreciation of many fields of human endeavor, such as the arts and the sciences.
     These meanings, however, are a far cry from the original sense of the word cultor or cultu, and we may notice how different our ideas become when we go back to the original meaning. Thus a cult, in this accurate sense, is, in the case of the New Church, the true worship of the one God of heaven and earth, the Lord Jesus Christ. The cult of the most ancients was their worship of the Lord as they knew Him, and so with others. Again, the word, culture, can then be applied only, or primarily, to the kind of worship of the Divine which prevails with a people; from whence come their manners, customs, morals and art, which is true, even though it may prove impossible to trace in every instance.
     When we come to an accurate definition of what a cultivated person is, then, we see in the light of this that it is something quite different from and superior to the popular one. For a cultivated person is one who worships the Lord with joy and delight, and from a spirit of love to Him and charity toward the neighbor which pervades and influences everything that he is and does, in daily life as well as in public or private worship.
     In this light it matters little whether he knows many things or not; if he is well-informed; if he can express himself in words, painting or music; if he has strange or crude manners; if he is well-dressed, or witty or smart-although these things may or may not follow. If there are in him the joy and humility of worship, an openness to the Lord's truth and love, a living affection for the things of eternal as well as temporal life, then he is a cultivated person in the full and true meaning of that word.

For even without manners in the ordinary sense he will be basically considerate of others, and thence will have that quality of graciousness which is so difficult to define but is yet sought by so many. Without pretension or ostentation, the spirit of gentility will be within his words and deeds. The spirit of mercy and forgiveness will walk with him, even when he suffers harsh things in life.

     When we think and speak of these things in connection with the living and joyous worship of the Lord which may prevail with a man, we know, of course, that we are picturing the ideal and the perfect. Yet that is the way in which the Lord presents the picture to us, and how else can we know what it may or can be?
     Observation shows plainly that all people experience different states on various occasions of worship. A completely joyful and peaceful experience in worship is a privilege rarely attained. So many thing interfere so many times. The channels between a man and his Lord are so often blocked and choked by the debris of proprial pride, personal annoyance, earthly considerations, and even feelings of anger, vengefulness and meanness. Because of this, forgetfulness of self in worship of God is a state not easily or often achieved. But when it is, it is one of the greatest blessings and delights in a man's life. It becomes a memory which lasts a long time with him, and which actually lasts for ever in his spirit, even though he may not be able to recall it at will.
     So it is, from their inner content, that the Psalms of David so often and so well express the delight and joy of ideal and perfect worship. "O come, let us sing unto the Lord; let us make a joyful noise to the Rock of our salvation. Let us come before His presence with thanksgiving and make a joyful noise unto Him with psalms. . . . O come, let us worship and bow down; let us kneel before the Lord our Maker. For He is our God, and we are the people of His pasture and the sheep of His hand."* "Enter into His gates with thanksgiving, into His courts with praise; be thankful unto Him, and bless His name. For the Lord is good: His mercy is forever; and His truth is to all generations."** "It is good to give thanks unto the Lord, and to sing praises to Thy name, O Thou, most high; to show forth Thy loving kindness in the morning, and Thy truth in the night."***
* Psalm 95:1, 2, 7.
** Psalm 100: 4, 5.
*** Psalm 92: 1, 2.

ETERNITY OF MARRIAGE 1967

ETERNITY OF MARRIAGE Rev. FREDERICK L. SCHNARR 1967

     On a certain occasion the Lord said to the Sadducees: "The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage. Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection."* This teaching is found also in two other Gospels, and upon it, together with a few statements in the Pauline Epistles, the theologians of the Christian churches have founded their doctrine of the non-eternity of marriage.
* Luke 20: 34-36. Cf. Matthew 22: 30, Mark 12: 25.
     Support for the idea that there is no eternal marriage of man and woman has been found in Paul's teaching that the unmarried state is preferable to the married-that it is more in keeping with God's will to remain unmarried. Indeed, according to Paul, marriage is a permission to keep man from entering into worse lusts than those which pertain to the marriage relationship. Thus we read in the First Epistle to the Corinthians: "It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. . . . I would that all men were even as I myself. . . . I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn."* We would note, however, that Paul here says that he speaks this by permission, not by Divine command.**
* I Corinthians 7: 1, 2, 7-9.
** Ibid., v. 6.
     Nevertheless, so great has been the influence of his teachings concerning marriage, and so blind have the minds of men been to the sight of spiritual truth, that today we do not find one body within the Christian churches whose doctrines include the idea that man and woman live in a state of eternal marriage after death. The denial of the eternity of marriage has led to the concept of a sexless existence after death-one in which there are no essential male and female qualities; and since it is beyond the scope, experience and reason of the human mind, the attempt to visualize such an existence has in turn led to ethereal and fantastic ideas of the nature of life after death.

     That the Christian churches should have developed such a doctrine concerning marriage-which doctrine is ultimated in most marriage services in the phrase, "until death do you part," or the less ominous "as long as you both shall live"-seems strange when we consider much of the literature, poetry, art and music which has been produced by various Christian writers, artists and composers. Over and over again, we find there expressed the idea, the hope, that those who love will meet again beyond the grave, to live together in an eternal state of happiness and peace. From whence comes this hope, this perception, which has continued to exist through the ages in spite of Christian dogma to the contrary? Is it merely a creation of the imagination, arising from the countless limitations, frustrations, disappointments and sorrows of life here on earth?
     The Writings tell us that there is an influx into the soul from the Lord through heaven which inclines man and woman to conjunction of soul, mind and body. This conjugial influx descends from the union of Divine love and wisdom in the Lord, and it resides in the inmost of the human soul. It is above man's conscious thought, and it cannot be perverted by him. It is that which inclines him to the propagation of offspring, and to the protection and preservation of all things which relate directly to conjugial love. Because this influx is with man from the Lord, and is received by man as by no other living creature, it looks to what is eternal. It does not give man the knowledge that he will live after death as a man in human form, nor does it tell him that marriage is an eternal institution. It does, however, incline him to believe when the Word is read, or the truth is otherwise presented, that he does live after death, and that a true love formed between one man and one woman lives on to eternity. This is the source of that perception of the eternity of marriage which has never ceased to appear here and there in all ages.

     The word, marriage, is used in the Word in two different ways. One usage refers to the covenant and laws of marriage between man and woman; the other to the relationship of the Lord with His church or of the Lord with man. This becomes clear from an examination and comparison of the passages in the Word which refer to marriage. In regard to the first usage, we would note the many laws of marriage contained in the five books of Moses-laws which applied specifically to the people of the Jewish Church. We would note also the commandments against adultery and the coveting of one's neighbor's wife which stand for all churches.

In the New Testament there are direct teachings about the marriage covenant, such as the following: "For this cause shall a man leave his father and mother, and shall cleave to his wife: and they twain. shall be one flesh. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."* Such references to marriage do, of course, have a spiritual sense, as do all things in the Word; nevertheless, their direct teaching in the literal sense has to do with the covenant of marriage between man and woman.
* Matthew 19: 5, 6.
In regard to the second usage, that is, the marriage of the Lord and His church or the conjunction of the Lord and man, we find the following in the Old Testament. "For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoices over the bride, so shall thy God rejoice over thee."* "Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which He loved, and hath married the daughter of a strange god."** In the Gospels we read: "The kingdom of heaven is like unto a man, a king, who made a wedding for his son, and sent forth servants and invited to the wedding."*** "The kingdom of heaven is like unto ten virgins, who went forth to meet the bridegroom," of whom five, being prepared, went in to the wedding.**** And in the Apocalypse: "The marriage of the Lamb is come, and His wife hath made herself ready. . . . Blessed are they that are called to the marriage supper of the Lamb."*****
* Isaiah 62: 5.
** Malachi 2:11.
*** Matthew 22: 1-14.
**** Matthew 25: 1-13.
***** Revelation 19: 7, 9.

Unless these two usages in the Word are known and observed, one cannot correctly understand the meaning of the Lord's words to the Sadducees: "The children of this world marry, and are given in marriage:
but they which shall be accounted worthy to obtain that world [that is, the spiritual world ], and the resurrection from the dead, neither marry, nor are given in marriage. Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." Unless one examines these words carefully in context they appear to say that marriages exist in this world, but not in heaven. However, that the Lord is not here referring to that marriage which involves the man-woman relationship immediately is evident from the meaning of the words regarding resurrection, which occur in the same passage. The Sadducees did not believe in the life after death; thus neither did they believe in the resurrection, and much less in the eternity of marriage.

In asking the Lord about the woman who was married in turn to seven brothers, whose wife would she be after death, they were posing a question by which they hoped to make the whole idea of life after death, and of eternal marriage, seem utterly ridiculous.* The Lord did not answer their question directly, for to do so would have involved the revealing of spiritual truths about conjugial love and the nature of life in the spiritual world, and that age was not prepared to receive such a revelation. Had it been given at that time, the Writings tell us, these truths would have been rejected and profaned. Instead, the Lord replied in parabolic language; answering in such a way as to confuse the intent of the Sadducees and yet leave no doubt as to the truth that man continues to live after death-that God is a God of the living, and not of the dead.
* Matthew 22: 23-28, et al.

The Writings explain that what is referred to by the Lord's words concerning marriage is the spiritual marriage of good and truth, that conjunction which takes place in man when he shuns evils as sins and endeavors to follow the dictates of truth. This is the mode of regeneration, and the marriage of good and truth is the regenerate state. It is the teaching of all Divine revelation that the marriage of good and truth must take place in this world if man is to be saved; that is, it must take place on earth, provided man is in the exercise of freedom and rationality. Man's loves are formed essentially in this world, not in the next; and in the degree and quality in which they are formed here on earth so do they remain to all eternity. That the marriage of good and truth must be entered into here on earth if man is to be saved is what the Lord referred to when He said: "The children of this world marry, and are given in marriage." That the marriage of good and truth, or what is the same, regeneration, cannot take place in the other world, but must have been effected in this world, is what is meant by His saying: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage." They do not marry, and are not given in marriage, because the marriage of good and truth has already taken place in their minds in this world.
That the Lord was here referring to regeneration, or the spiritual marriage of good and truth, becomes even more clear when we note the words that follow: "Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." "Death" here refers to spiritual death, which is damnation. Once a man has been regenerated, and his loves have been formed permanently thereby, he can never again fall into the state of damnation. Thus he cannot die any more.

He is equal to the angels if he is regenerate, for a regenerate man living on earth is essentially an angel already. And he is a child of God in that his life has been led by the precepts of the Divine will. Such a man is also a child of the resurrection, of the spiritual resurrection; that is, a rising out of the love of evil and falsity into which he is born, and to which he inclines from birth; a rising from this into the love of heaven.
     While the Lord's words to the Sadducees do not directly refer to the marriage covenant between man and woman, yet the spiritual marriage of good and truth within each man and woman is necessary before love truly conjugial can possibly exist. Man is the only creature in whom the spiritual marriage of good and truth can take place, and conjugial love goes hand in hand with regeneration. Man is the only creature who has been given the capacities for such a conjunction, and therefore he is the only one who can be conjoined with the Lord. As good and truth are married in man, and as this heavenly marriage is ultimated in the marriage of one man and one woman, so does that conjugial pair become more and more a perfect image of the Divine, and this to all eternity.
     Conjugial love is called the fundamental of all human loves because in it all other loves find their expression and use. It is the ultimate of the marriage between the Lord and man, or, what is the same, between good and truth. It involves all the uses of society, and all the delights that the human heart can know. Because of this it is eternal, and it is the very foundation of the heavens.
     The essence of conjugial love is the marriage of good and truth. The one is inseparably within the other, and must ever remain so if the eternal uses of creation are to be fulfilled. For this reason the Lord provides that all in whom the marriage of good and truth takes place shall enter into the fullness of conjugial love in heaven, and there come into the joy, delights and happiness which are the fruits of its life. What greater comfort, what greater blessing, could the Lord give to the hearts and minds of men and women in His second coming than to reveal to them that true marriage is eternal, to describe the quality of heavenly marriage, to re-establish its holiness, to show forth its beauty, and to promise it to all who seek Him and His heavenly kingdom!

WRITINGS: A SURVEY 1967

     The Expository Works
     The first title in this group, and the major work of the Writings in terms of size, is Arcana Coelestia, which consists of twelve volumes in English translation. Volumes one through eight are a systematic exposition of the internal sense of the book of Genesis, and the exegesis is so exhaustive as to unfold the spiritual meaning of every word, phrase and sentence in the fifty chapters of Genesis. A summary of the internal sense is given at the beginning of each chapter, and the verses are then explained in the groups into which the internal sense forms them. In the course of the exposition the internal meaning of many passages in other books of the Word is also given.
     Chapters 1-11 of Genesis, which consist of factitious history, are expounded on the planes of the internal sense proper and the internal- historical sense. Here we find the basic doctrine of regeneration as the real subject of the creation stories; and the interior history of the Most Ancient Church, the fall, the Ancient and the Hebrew churches all expressed in the stories of Adam and Eve, the expulsion from Eden, Noah, the flood and the ark, and Eber. In the rest of the book of Genesis, the historical portion, it is the celestial sense that is expounded, in which the subject is the doctrine of the Lord; but there are occasional shifts to a lower, parallel plane on which the subject-matter is redemption, and to those planes on which regeneration and the spiritual history of the church are considered. The stories of Abraham, Isaac and Jacob are shown to involve the Divine in the Human, the Divine rational and the Divine natural, respectively, thus the Lord's glorification; and in the Joseph and Benjamin series we have the record of the union of the Divine and the Human in the Lord and, in the negative series, the states of the future church as to the Divine Human.
     It is of doctrine that the Lord came into the world to glorify His Human and to redeem the race. His glorification has been treated in the volumes of the Arcana which expound Genesis, and in the last four volumes the internal sense of Exodus is unfolded systematically. The twin subjects here are redemption-the salvation of the spiritual, which was effected through the glorification-and regeneration by the spiritual mode which was established by the Lord through glorification and redemption.

These are shown to be the true subjects of the stories of the Egyptian bondage, the exodus, the giving of the Law at Sinai, the early wanderings in the wilderness, and the description, building and setting up of the tabernacle.

     Between the chapters doctrinal articles are inserted which cover a wide field and are really the bases of the extended treatments found in the later doctrinal works. These inserts fall into three main groups. In volumes 1-8 there are treatments of the resuscitation of man and his states after death; heaven, hell, vastations and the spiritual world; dreams and visions, angels and spirits; memory; marriage; freedom; representatives and correspondences; the Gorand Man; the correspondences of the human body and the correspondences and causes of disease; influx and the intercourse of the soul and the body; and a detailed exposition of the internal sense of Matthew 24 and 25, which relate to the consummation of the Christian Church, the Second Coming and the Last Judgment.
     Then, in the four volumes expounding Exodus, we find two series of inserts. One, first called "The Doctrine of Charity" and then "The Doctrine of Charity and Faith," is practically the text of The New Jerusalem and Its Heavenly Doctrine, published in 1758. The order of topics is not quite the same. Four which are here treated separately are interwoven with others in the later work, and one, "Love Truly Conjugial," is not repeated. Apart from this and some slight variations the two treatments are substantially the same. The second series is on the earths in the universe, and except that the Arcana treats of only four earths in the starry heaven, the text is substantially the same as that of the work of that name. Volume 9 was written in 1754. We may conjecture that the "Doctrine of Charity and Faith" was commenced then as the beginning of the organized doctrine of the New Jerusalem because the essential doctrine of the Lord had been drawn from the book of Genesis. The earths in the universe would seem to be treated of in the volumes expounding Exodus because the subject there is redemption, and the scope of redemption could not be glimpsed unless it had been revealed that there are countless inhabited earths. Thus the two main themes of the Arcana, glorification and redemption, make a unity of subject-matter, and the doctrinal inserts are all related with the expositions they accompany, though some less obviously so than others.
     Some who might otherwise have read the Arcana have been deterred by its size, and a few have even felt that this work is only for the clergy! However, the expository parts are not difficult to read if one does not try to master every detail, and the inter-chapter material may be read by itself in the series into which it is organized.

REVIEWS 1967

THINKING ABOUT RELIGION. The New Church Enquiry Centre, London, England, 1966. Paper, pp. 5.

     In five pages of text this introductory pamphlet attempts to explain in brief summary what the New Church is and what it teaches. The result is more satisfactory in the second section than in the first, for in that the New Church is so identified with the General Conference as to make Conference all the New Church there is: a conclusion that could easily have been avoided and was not, we believe, intended. What the New Church teaches is presented under the headings, God, the Bible, and the life after death, and there are short statements on the relation of religion to life and the two sacraments. Here the unnamed author has done well in selecting and condensing the teachings offered. Perhaps the least satisfactory statements are those concerning the Lord. They do not seem to make quite clear that He is the Person of the one God.

SOMETHING NEW. By George T. Hill. The Missionary Society of the New Church, London, England, 1966. Paper, pp. 19.

     "Much that is new connects with and owes a great deal to the past. Many things that are found in Swedenborg can be found at least adumbrated in previous thought, but always in Swedenborg's writings they take on a new quality." With this as his thesis, the former editor of the NEW-CHURCH MAGAZINE attempts to "pick out some of the more important and significant new teachings given in the Revelation for the New Church."
     It is both novel and heartening to find the doctrines of degrees and remains introduced in a missionary pamphlet. But they are presented here as new and vital teachings, as is the teaching concerning the sole Divinity of the Lord. In discussing the other topics selected, which include the nature of God, the Infinite, life after death, the Word and the Second Coming, Mr. Hill shows simply and lucidly what is new in the teachings of the Writings. Adumbrations are noted, as in the case of allegorical interpretations of Scripture; but the difference between allegory and the spiritual sense is made very clear.

POWER TO BECOME 1967

POWER TO BECOME Editor 1967

NEW CHURCH LIFE
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Published Monthly By
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     In the Gospel of John it is written: "But as many as received Him, to them gave He power to become the sons of God." This inspired statement expresses the fundamental truth of regeneration. The regenerate are not made sons of God as clay is made into a vessel or the proper components into a machine. They become sons of God; but the power by which they do so is entirely from the Lord.
     Within the idea of becoming something there is that of activity rather than passivity, or better still, of reaction to action. When we think of someone becoming a doctor, a musician or a historian, we think of a long-sustained, patient, strenuous, disciplined effort, of perseverance and determination-of reaction to the discipline for which that person is preparing himself. So is it with regeneration, which calls for an as-of- self effort: a sustained reaction to the Lord's teaching in the Word which is empowered by Him but is put forth by man as if his own.
     Thus the teaching of the Writings refutes two popular ideas. Man is not made regenerate in the sense of being reborn instantaneously, either through a sacrament or by reception of Divine grace for the reception of which he can do nothing to prepare himself. Nor, as the humanists say, does he become truly man by searching out, finding and developing his own potential-by unlocking the powers that are hidden within him. Regeneration is a new birth in which man must act as of himself; and the only power he has which can contribute to it is the power which the Lord has given him of reacting to influx from the Divine: that power whereby those who receive Him become the sons of God.

POST-CHRISTIAN ERA 1967

POST-CHRISTIAN ERA Editor 1967

     While the New Church man is saddened by what is involved in such expressions as the death of God, Christian atheism and secular religion, he should be neither shocked nor surprised by them, for the Writings have long foretold the current situation. The theologians who tell us that we are living in the post-Christian era speak more truly than they know, for that is exactly what we are doing. The Christian era ended with the Last Judgment in 1757-a judgment on what men had made of Christianity; and it was inevitable that the Last Judgment, which occurred in the spiritual world, should work itself out on earth by degrees.
     It is not God who is dead but the church, and because a dead church cannot know the living God it therefore concludes that He has died. Nor can a dead church which is unaware of its state see any possibility of progress except in becoming more and more external. Therefore the avant garde proclaims that the only hope of mankind lies in Christian atheism, the ethics of Christ without the Divinity of Christ; and in a secular religion-the brotherhood of man without that which alone can make men truly brothers, namely, the Fatherhood of God.

     However, there are two things that might be said. The widespread resistance to the new theology in the Christian churches has not received in the mass media the publicity given to that theology itself or to its spokesmen. For that one must turn to the journals of religion, which do not have the circulation or the lay readership of the national magazines; and from them it is clear that such men as Altizer by no means speak for a majority of Christians. There are many who still believe in the Divinity of the Lord and in the Bible; and although intellectually they may be able to do little more than oppose falsity to falsity, we may believe that among them is the church universal.
     More important, the real name of the age in which we live is not the post-Christian era but the New Age, the age of the new and true Christian Church. This, of course, is known to few, but we must ever bear it in mind if we would form the balanced view that yields a true perspective on the religious world. With that view, we may see that what is taking place is not a breakdown leading to utter chaos but an orderly judgment preparatory to renewal. As atheism becomes more prevalent and churches more secular, we may hope that the simple good who lack truth but know that their church should be more than a counselling and social service agency, or even an ethical society, will more and more separate themselves from it, and that this will further prepare true Christianity, which is just beginning to dawn, to advance into full day.

WEEKLY WORSHIP 1967

WEEKLY WORSHIP Editor 1967

     Worship in a living church has its daily rhythm in family and also in private daily worship. The rhythm of the week, and of the weeks, is set by that Divine worship which is performed publicly in and by congregations on the Lord's Day. All who acknowledge any part of the Word-Jews, Christians and Muslims-have one day in seven set apart for worship, rest and relaxation. For us that day is Sunday, the day on which the Lord rose in His Divine Human; and the Writings tell us that it is to be a day of worship and instruction in Divine things, of rest from labor, of meditation, and for the exercise of love toward the neighbor.
     Use is that which forms every true society from within. The societies of the church which are in their use are actually the most exalted that can be formed on earth, and the regular Sunday worship of our societies is their inmost use and the essential of all their activities. In it, drawn as we are from various backgrounds, occupations and secular interests, we are united in a common approach to the Lord and in doing together those things which pertain to worship. Together we hearken to the reading and the preaching of the Word and address the Lord in prayer, praise and supplication in accordance with the forms of ritual which the church has drawn from the Word; and in doing these things regularly on the day set apart by the Lord for worship, we express representatively the new love of the Lord in His Divine Human which is the mark of the New Church and ultimate our acknowledgment of Him.

     Now it is true that internal worship is worship itself and that external worship which does not have within it what is internal is of very little value. Yet the Writings teach that man, while in the world, ought to be in external worship. So we may never rightly advance as a reason for absenting ourselves regularly from worship that our participation in it would be hypocritical, since we do not feel in ourselves the love and charity which are its internal! All worship, we are told, is natural in the beginning, and afterwards becomes spiritual through truths from the Word and a life according to them. The man who is aware of the lack of that correspondence within himself, but who earnestly desires that it may be effected, is not guilty of hypocrisy in regularly attending public worship. On the contrary, he is entering into the means provided by the Lord whereby internal things are excited, external things are kept in holiness so that internal ones may inflow, and he can be imbued with knowledges of truth from the Word, prepared to receive heavenly things, and gifted with states of holiness that remain.

We have a responsibility toward the public worship of our particular society: a responsibility to the society, to the neighbor, to our children and to ourselves. It is true that all genuine worship is from freedom, but that teaching can be abused. There must be worship from obedience, from self-compulsion, before there can be worship from love. But self- compulsion is of freedom. The mature adult does not do things only because he likes them or feels like doing them. He compels himself to what is of use because the Lord commands it; and if he so compels himself in the beginning to attend worship, his worship will eventually become the ultimate of love to the Lord and charity toward the neighbor.
QUESTION OF ESSENE THOUGHT 1967

QUESTION OF ESSENE THOUGHT GORDON JACOBS 1967

Editor of NEW CHURCH LIFE:

     I read with great pleasure Rev. B. David Holm's examination of up-to-date findings on the Dead Sea Scrolls in the light of the Doctrines (NEW CHURCH LIFE, October, 1966). I thought this a splendid contribution to New Church thought, but would query one of his assumptions.
     He states (page 497): "However, in some very marked ways the Lord's teachings and actions were quite contrary to those of the Essenes. If He had ever had any contact with the Essenes or any training from them, then it is obvious that He broke quite fully from them. He spoke out against literalistic understanding of the law of Moses. . .
     In the classic New Church work, The Science of Correspondences Elucidated, by Rev. Edward Madeley, P. Beer Brunn is quoted: "According to the opinion of the Essenes, the sacred Scriptures, like man, are composed of body and soul, of the outward letter and the inner spirit."
     This is borne out by Philo in De Vita Contemplativa, where he writes of the Essenes: "Of natural philosophy . . . they study only that which pertains to the existence of God and the beginning of all things, otherwise they devote all their attention to ethics, using as instructors the laws of their fathers, which, without the outpouring of the Divine Spirit, the human mind could not have devised . . . for, following their ancient traditions, they obtain their philosophy by means of allegorical interpretations."
     And so it would appear that the Essenes did not confine themselves to a literal understanding of the law of Moses.
GORDON JACOBS

103 Eachelburst Road
Erdington
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OF HUMAN PERFECTION 1967

Announcements

"There is no definite period of time within which man's regeneration is completed, so that he can say, 'I am now perfect'; for there are illimitable states of evil and falsity with every man, not only simple states but also states in many ways compounded, which must be so far shaken off as no longer to appear, as said above. In some states the man may be said to be more perfect, but in very many others not so. Those who have been regenerated in the life of the body and have lived in faith in the Lord and in charity toward the neighbor, are continually being perfected in the other life" (Arcana Coelestia 894).
FREDERICK EMANUEL DOERING TRUST 1967

FREDERICK EMANUEL DOERING TRUST 1967

Application for assistance from the above Fund to enable male Canadian students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U. S. A., for the school year 1967-1968 should be received by one of the undermentioned before March 31, 1967.
Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
Any of the undermentioned will be happy to give any further information or help that may be needed.

Rev. Harold C. Cranch
2 Lorraine Gardens
Islington, Ontario

Rev. Geoffrey Childs
R.R. 1, Blair
Ontario

Rev. W. L. D. Heinrichs
1108-96th Avenue
Dawson Creek, B. C.

RESURRECTION 1967

RESURRECTION Rev. MARTIN PRYKE 1967

No. 3

MARCH 1967
     "Behold My hands and My feet, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones as ye see Me have." (Luke 24: 39)

     The Lord had appeared to the women as they returned from the empty sepulchre, when they held Him by the feet and worshiped Him.* He had appeared to Mary Magdalene who, at first mistaking Him for the gardener, recognized Him as soon as He called her by name.** He had appeared also to Peter***; and to the two unnamed disciples as they walked on the road to Emmaus, although they did not recognize Him until He entered the house with them and was known to them in the breaking of bread.**** As soon as He was gone from the sight of these two, they hastened back to Jerusalem to tell the other disciples what they had seen. It was late evening when they arrived; and as they recounted their vision of the Lord, He Himself appeared once again-this time to the ten then assembled, Thomas not being present. This was His last appearance on that memorable resurrection day.
* Matthew 28: 8-10.
** John 20: 11-18.
*** Luke 24: 34; I Corinthians 15: 5.
**** Luke 24: 13-35.
     He appeared suddenly in the midst of them, and said: 'Peace be unto you." The disciples-despite the experience of some of them, and the stories of the women which all had heard-were "terrified and afrighted, and supposed that they had seen a spirit." Their fear is not to be wondered at, for their experiences during the past week had been unparalleled. They had seen and heard the triumph of Palm Sunday-the impressiveness of the driving out of those who bought and sold in the temple, the strange teaching to the people in the temple and to themselves in private with which that week was filled; they had seen the solemnity of the Last Supper, the horror of the betrayal by one of their own number, the gripping fear of the trials, and the final frightful catastrophe of the crucifixion.

Their thoughts and feelings must have been numbed, for their hopes seemed dashed to the ground, and they hid in dread of being slain by those who had destroyed their Master.
     The intervening sabbath must have been a strange and empty day indeed, with puzzlement and distress lining their faces as they looked at one another. But the first day of the week brought yet stranger things: stories which could not be believed, hopes that dared not be entertained. The tomb was empty; of this there could be no doubt. Could the tales of those who claimed to have seen the Lord be believed, or were they the imaginings of tortured minds?
     If we add to these conditions the lack of any real knowledge among the Jews of a life after death, we need not be surprised that the disciples were "terrified and affrighted, and supposed that they had seen a spirit." The Lord's words of reassurance followed immediately: "Why are ye troubled? and why do thoughts arise in your hearts? Behold My hands and My feet, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones, as ye see Me have."

     By His several post-resurrection appearances to the disciples the Lord not only convinced them that He had risen from the dead, as no man had ever done; He also renewed their faith in Him, in His message, and in the new dispensation which was beginning. They recalled His earlier words, as He had said they would, and understood that it had been necessary for Him to undergo death and to rise again. Their shaken belief was restored, their hopes made new and their determination strengthened. After the Ascension-when it became evident that they would not see Him again until His second coming, which was then regarded as being imminent-they went forth fearlessly to undertake the task of spreading the gospel and establishing the Christian Church. In this way they fulfilled His final command to them: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you."*
* Matthew 28:19, 20.
     We may usefully ask ourselves, if only for the sake of comparison, exactly what it was that the disciples thought they saw when the Lord appeared to them after His resurrection. There can be no doubt that their concept was quite sensual, and that they believed that they saw the same material body of flesh and blood that they had known during the years of His ministry. Various circumstances, in addition to their limited understanding and modes of thinking, must have contributed to this idea.

The stone had been rolled away from the sepulchre, exactly as if the material body needed a mode of leaving. But more than this, the Lord had implied that He was not a spirit: "A spirit hath not flesh and bones as ye see Me have." Thomas, who could not accept the testimony of his fellows, was told by the Lord, when He appeared later to the eleven:
"Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing."* Moreover, He was seen by them to eat and drink, just as if He still possessed a material body.
* John 20: 27, 28.
     The Lord appeared to them even with the wounds of the crucifixion; they knew Him because He assumed the same physical appearance that had been so familiar to them. Yet there were other circumstances that can only have been regarded as inexplicable miracles. He appeared suddenly in their midst, and as suddenly disappeared. Both to Mary Magdalene and to the two on the road to Emmaus He appeared without being recognized, and then took on the familiar form. He passed through closed doors, and then, almost in a matter of moments, was seen in another place far distant.

     It will seem strange to us that, in the light of such facts, the disciples should continue in a belief in a physical or material resurrection, thinking that they saw the body of flesh and blood they had known before. Yet we must understand that it was in the providence of the Lord that this should have been the case and that certain facts should confirm them in this belief. They were not as yet able to understand any other form of glorification or resurrection; their nature made it impossible for them to conceive of a spiritual world which was as real as this world. They had to be led in appearances of truth that they could grasp and accept; and so they were allowed to believe that it was the physical body of the Lord which rose, and which they saw, just as they were allowed to believe that the Lord would return in that same physical body to establish His kingdom here on earth. If these concepts had been forbidden them, then they would have been forced to deny the essential, central truth that Jesus Christ was indeed the one God of heaven and earth, for they could not then have grasped any idea of a resurrection. This belief-avowed by Peter earlier, but not understood-was now confirmed with them. For had He not risen, as no man had ever risen? Had He not shown Himself to be the God of the living by His victory over death itself?
     Indeed these sensual or material concepts have continued with most people down through the ages of the Christian Church.

While there have been some who believed that the disciples saw the Lord, after His resurrection, with the eyes of the spirit, most have taken the most literal interpretation of the words of the Scripture and believe that He was seen by their bodily eyes; that His material resurrected body was taken from their midst at the Ascension, only to return at the time of the Last Judgment, when the dead shall rise from the grave and His kingdom shall be established among those who have believed in Him.
     We may well ask ourselves exactly what it was that did happen at the moment of the Lord's glorification and resurrection, and what it was that the disciples saw when He appeared to them afterwards. This is a profound and complex question, and it has often and rightly been said that when we treat of the doctrine of the glorification we walk on hallowed ground. Yet the essential elements of the doctrine are clearly given in the Writings and need not evade our grasp; nor need their significance elude our understanding.

     We know well that Jehovah clothed Himself with our nature by assuming a human from the Virgin Mary which was both spiritual and natural, of the spirit and of the body. The soul was not, as with man, a receptacle of Divine life, but was Divine life itself; which life was clothed with a spirit and body that bore the imprint of Mary's inheritance. Into this human the hells flowed with every means at their disposal, in a desperate attempt to destroy both the Lord and His work. It was the victory of Jehovah within, the Divine soul, which effected our redemption by overcoming the power of hell and setting us free from its bondage.
     This victory over the hells removed from the Mary-human all imperfection. With man, in regeneration, evil can only be removed to the circumferences of his life, but with the Lord it was utterly rejected and dissipated. The human nature from Mary could not be transmuted into the Divine; that which was corrupt could not be turned into what is perfect.* But the Lord did remove and cast out the frailties of the human nature, and this to the point where He could no longer be called the Son of Mary but only the Son of God. He put off the human nature from Mary and put on the Divine nature from Jehovah.**
* Lord 35; Ath. 161, 162.
** AC 9315, 10830; Lord 35.
     The imperfections of the human having been put off by means of victories over the hells, the very spiritual substances assumed through Mary were thereby made Divine, and so were glorified and made one with the Father. Indeed the Writings plainly teach that the physical body of the Lord was also so perfected in form that it became glorified and was made Divine.* He rose as to all that He assumed. There was nothing left from Mary; the imperfections had been removed and dissipated and the substances themselves glorified.

This was taught by the Lord in the words of our text: "A spirit hath not flesh and bones as ye see Me have." The disciples did not properly understand what the Lord was teaching, and believed that it was the same familiar physical body that they then saw; but, in fact, the Lord was showing that He had risen with His whole body, unlike any man, and had glorified that body in the final act of redemption.
* HH 316; TCR 109; AC 10044: 10, 1729, 5078: 2, 10125: 4; EU 159; Love 14; Lord 35: 9.
     What the disciples saw then was the glorified Human of the Lord appearing in the heavens, for their spiritual eyes were open.* They saw Him, however, not in His glory as at the Transfiguration, but in the form last seen on earth, the crucified and wounded body. This was because in no other way could they be brought to believe that the resurrection had taken place.
* AE 53:2.

     Now we may well ask ourselves why it was necessary that the very material body of the Lord should be glorified in this way. The fact of the matter is that once we have seen why the Lord descended into the flesh, then we cannot but recognize also that the glorification of that human must follow. It was the inevitable consequence of the Incarnation.
     It is a law of order that that which is within will imprint itself upon that which is without-the cause upon the effect. We see this in the form of God being imprinted upon man, who was created in His image and likeness. We see it as the human soul, from the father, clothes itself with a corresponding body in the womb of the mother. We see it in the regeneration of man, which reaches down into the externals of his mind and even into his bodily words and deeds. In fact, even in this world we know that to a very limited degree the spiritual state of a man is often reflected in his external appearance, especially in later life. In heaven this is most perfectly so. The spiritual state is imprinted upon the bodily appearance there, so that a man's spiritual character may be seen in his face and in the least gesture or act of the body.
     In the process of creation, the Lord made the most wonderful provisions for the protection of man's free will; so while His Divine nature is reflected in creation and in man, it is never so fully present there as to remove man's free will or to make man to be God. In the process of incarnation, however, the purpose and the mode were different. Here the Lord descended to reveal Himself, and He came with power to overthrow the hells. Therefore there was no intervening human soul from a human father, but the Divine itself descended into the womb of Mary and was there clothed. There was nothing to prevent the full consequences of such a Divine presence taking place, and it was intended that there should be nothing to prevent it.

     Therefore, as the victories over the hells were won, no human regeneration was accomplished, but infinite regeneration, which is glorification. The human vessels were not merely cleansed, they were made perfect in the fullest sense of the word. Not only was the human nature dissipated, but the human was made Divine. Well was it said: "I came forth from the Father, and am come into the world. Again, I leave the world, and go to the Father."*
* John 16:28. See AC 4727, 10125:2-4, 10738:4, 5.
     This was the only possible consequence and outcome. Nothing else could result from the very act of incarnation itself; and by that very act the Infinite has revealed Himself, and so taken to Himself the most ultimate plane. He is now truly in firsts and in lasts, Alpha and Omega.

     There yet remain unanswered questions concerning the Divine Human as it may be seen by us. We do not see the Lord in a body of flesh and blood; nor do we see Him, as the disciples did, with our spiritual eyes open. What, then, do we see that was not seen before the Advent? Clearly, we see the Lord revealed in His Word, in the New Testament and in the Writings. This vision is quite different from that of the Old Testament. It is the Lord seen in lasts as well as in firsts. Indeed, it may be said that in the Word we do see the Lord as He walked in Palestine and as He appeared in the spiritual world to the disciples and to John on Patmos. Of course, with the revelation of the Second Coming we see infinitely more. We see the glorified Divine Human of the Lord revealed in rational terms; we see the Divine love and wisdom of the Lord; we see His mercy and justice; we see His glory in a Word accommodated to both the understanding and the need of our age.
     The angel said to the women at the tomb: "He is not here; for He is risen, as He said."* These words contain all the hope of the Christian Church, and of the New Church, too. The message of the Lord's advent and of His resurrection is an assurance of the Lord's full presence with us, and a hope that His kingdom may be restored on earth. For the risen Lord lives among us, awaiting the invitation of the humble heart, that He may enter in and sup with us, and we with Him. Amen.
* Matthew 28:6.

LESSONS:     Luke 24: 1-43. AC 10825, 6. Lord 35.
MUSIC:     Liturgy, pages 562, 570, 568.
PRAYERS:     Liturgy, nos. 35, 68.

DIVINE JOSEPH 1967

DIVINE JOSEPH Rev. W. CAIRNS HENDERSON 1967

     An Easter Talk to Children

     One of the best known and most loved stories in the Word is that of Joseph and his brothers. Joseph was the second youngest of Jacob's twelve sons. When he began to grow up he became his father's favorite son, and Jacob made for him a beautiful coat of many colors. Because of their father's partiality for him, and certain dreams which foretold that Joseph would become a greater man than they, his elder brothers grew to hate him; and one day, after he had become a young man, they saw an opportunity, as they thought, to get rid of him for ever, without their father suspecting that they had anything to do with it.
     Joseph was sent by his father to his elder brothers as they were feeding the flocks. It was a lonely place, and they quickly decided to kill him. Reuben, the eldest, persuaded them instead to cast him into a pit; and when Joseph came, that is what they did, first stripping him of his precious coat. Reuben then went away, intending to return secretly to rescue Joseph; but while he was away, the brothers sold him as a slave to some merchants who were going to Egypt. When they had done this, they killed a kid, dipped Joseph's coat in its blood, and took the coat back to their father; saying that they had found it on the way, and that some wild beast must have killed their brother.
     When Joseph had been brought into Egypt, he was sold to the captain of the guard and became a slave in his household. There he worked hard, and because he was faithful and honest he became the steward of his master's house and was entrusted with the charge of the entire household and all the other servants. But Joseph's days of trouble were not yet over. His master's wife was wicked, and when Joseph refused to take part in her wickedness because that would be a sin against God and evil against the master who trusted him, she accused him of a crime he had not committed, and he was cast into prison. There he remained for some years. But even in prison Joseph served the Lord faithfully, and the Lord was with him, so that he was trusted to look after the others who were there with him.
     Now there were in the prison two of the king's chief servants, his butler and his baker. Each of these men had a very strange dream.

The Lord revealed to Joseph what their dreams meant, and he unfolded the meaning to them; and, just as had been told, the butler was forgiven by the king, taken out of prison, and given his old place in the palace. But he forgot all about Joseph, who stayed on in the prison. However, the king himself had two very strange dreams, dreams which troubled him; and when none of his wise men were able to tell him what they meant, the butler remembered Joseph, and told the king how this young Hebrew man had unfolded to him and the baker the meaning of their dreams.

     So Joseph was taken out of prison and brought before the king. Once again the Lord spoke to him. The Lord made known to him what the wisest wise men of Egypt had not been able to discover, and Joseph told the king from the Lord what his dreams meant: that for seven years there would be great harvests, but in the seven years which followed them there would be a famine because there would be no crops of grain. Then Joseph advised the king that he should appoint someone to store up grain during the seven good years, so that there might be food for the people during the seven bad years. Because there was no one else so wise, the king appointed Joseph himself to do this. So Joseph, the wrongly imprisoned slave, became the greatest man in the whole land of Egypt after the king himself; and during the seven good years he went through the land, storing up food in cities which were built for that purpose.
     At last the good years ended. When the famine came, it was not only in Egypt. There was no corn in Canaan either. So Jacob sent his ten sons to Egypt to buy grain, keeping only Benjamin, the youngest, with him. As soon as he saw them, Joseph knew the brothers who had treated him so badly; but they did not recognize him, and at first he did not tell them who he was. He made them return to their own country and come back again with Benjamin; and then, after giving them food and sending them away, he had them brought back. Then, at last, he told them who he was. When they knew who this great man was, and remembered what they had done to him, his elder brothers were very frightened. But Joseph was both wise and kind. He forgave them the wrong they had done him, and he told them not to be afraid. He said that what they did they had meant for evil, but God had meant it for good, so that he might be in Egypt and do this work which had saved so many people from starvation.
     This well-known story has a special meaning for us at Easter. As the angels read it in their Word, which is the spiritual sense of the Word on earth, it is not about Joseph at all! It is a story about the Lord which tells how He was received when He came into the world; how He was rejected by the church and tempted; and how afterwards He became the Lord of heaven and earth and conquered the hells, set the heavens in order, and formed a new church in the world.

That story has now been unfolded for us in the Heavenly Doctrine, and when you grow up you will be able to read it for yourselves in a work called Arcana Coelestia.
     It is in connection with the Lord that we would have you think of the story of Joseph's life, and then think about his words to his brothers:
"Ye meant it for evil, but God meant it for good, that I might save this great people alive." From the moment He was betrayed in the Garden of Gethsemane until His body was crucified, everything that was done to the Lord by His enemies was meant only for evil. But the Lord meant it for good, and that was why it was allowed to happen. The Lord knew that only by allowing these things could He finish the work He had come on earth to do and thus become the Savior of men. He knew that only in this way could He save men, not from the death of the body through hunger, but from the death of the spirit which comes when the bread of heaven can no longer be received.
     If you will think about this every year as Easter comes, then the older you grow the more will you understand how great is the Lord's love for men that He was willing to be born on earth, to suffer, to die, to rise again, and to forgive all His enemies. You will understand why the angels rejoiced when His great work was ended: why they had that great joy which they make us feel on the day on which the Lord rose from the prison of the tomb to become King of kings and Lord of lords. Amen.

LESSONS:     Genesis 45: 1-15. Luke 24: 13-35.
MUSIC:     Liturgy, pages 568, 560, 562.
PRAYERS:     Liturgy, nos. C12, C18.
ENDS OF LIFE 1967

ENDS OF LIFE 1967

"A man must by all means care for his body, as that it may be nourished and clothed and may enjoy the delights of the world; but all these are not for the sake of the body, but for the sake of the soul, namely, that the soul may act in a sound body correspondently and rightly, and may have the body as an organ entirely compliant to it. Yet neither must the soul be the end, but only a mediate end, for which the man must care, not for its own sake, but for the sake of the uses which it must perform in both worlds" (Arcana Coelestia 5949: 2).

IDEAS 1967

IDEAS Rev. ELMO C. ACTON 1967

     (The last in a series of three articles.)

     In His explanation of the Parable of the Sower to the disciples the Lord said: "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in the heart."* The "word of the kingdom" is the Divine truth of the Word; to "hear" signifies to learn the truths of the Word, to store them up in the memory, and to obey them in externals; and to "understand" means to meditate from spiritual affection upon the truth, and by thought from it to form within oneself clear and distinct ideas of its meaning and of its application to the interior and exterior things of one's life. Only such truths as are thus "understood" are impressed indelibly upon the heart, and from the heart go forth to compose the eternal things of man's spirit.
* Matthew 13: 19.
     To receive any truth in the form of a scientific or cognition (knowledge), without forming an idea of it by thought and reflection, is merely to retain it in the memory as something lifeless. Such knowledges are soon snatched away by the vain and flighty thoughts of selfish loves and worldly ambitions. We read: "To believe anything without an idea thereof, and without a natural view of the subject, is only to retain in the memory words destitute of all the life of perception and affection, which is not believing."*
* WH 7.
     The man of the church must continually examine himself in regard to this matter. He must ask himself: Is this or that article of faith a mere thing of the memory with me, an external oral profession, a thing of lip service? How many of the truths in which I profess belief do I understand? Have I reflected upon them and formed ideas of them within myself? He must ask himself further: What is the quality of my ideas? Have they been formed from the Word, or from my own imagination? The growth of the church in the understanding of the Word depends upon these questions being asked and answered. For only as the individual member of the church meditates upon and forms ideas of the truths of the church from the Word can the purity of the doctrine of the church be maintained and the instruction given in the church be received.

"He who by his own investigation has not acquired for himself some idea concerning these things receives but a faint idea, if any, from description; for a man receives only as much from others as he either has of his own, or acquires for himself by looking into the matter in himself; all the rest passes away."*
* AC 3803.

     In an earlier address in this series* we developed the teaching that all of man's ideas are founded upon the sensual images taken in through the five senses. Every idea of the mind, however abstract, rests upon some sensual idea bound by space and time. Without such a base the thought goes off into vain fancies and wanders in error and confusion.
* NEW CHURCH LIFE, February 1967, p. 67.
     We also saw that there must be correspondence between the idea and the sensual form in which it is terminated. Such correspondential sensual images are given in the sense of the letter of the Word, and all spiritual and celestial ideas must be terminated in them.
     The child thinks from these sensual ideas, and his thought of the essence within the sensual form is bounded and limited by it. However, since with the child there is no confirmed intent of evil, nor can there be, he is held in a state of innocence and his sensual ideas are open even to the Lord. But with the opening of the rational there must be a reversal of the mode of thought. The youth must be led to think from the essence, and his ideas of the essence then flow into and base themselves on the sensual idea.
     The Writings say: "However Divine may be the precepts a child learns he still has no other idea of them than that which is obtainable from such cognitions; and therefore, as long as these lowest cognitions cling to him, from which are his ideas, his mind cannot be elevated."* This purification of the ideas of every truth of the church must continue throughout life, and even after death to eternity.
* AC 1489.
     For an example, let us return to thought concerning God as a man and as a person-one, a unity. If I say, "God is a Man, and He is one," every sane man agrees; but still this is not necessarily a truth in the recipient. For "the understanding of every subject is according to the ideas; being none if there is no idea; obscure if the idea is obscure; perverted if the idea is perverted; and clear if the idea is clear."*
* AC 3825.
     The sensual man is in fallacies concerning this statement of the truth, "because all the ideas of his thought are from the world and enter through the bodily senses. From this, therefore, he thinks and draws conclusions respecting spiritual things."*

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Thus the ideas formed of any statement of truth can deny what the lips profess, as when a man says, "There is one God," but in thought divides Him into three persons.
* AE 575: 4.
     In adult life, the ideas of man must be from the interior things which constitute them, from their very essence. These, in relation to God, are revealed in the Word. The Word, especially the Writings, reveals the Divinely-Human qualities which constitute the essence of God Man, and only when man thinks from these concerning the statement, "God is a Man," is this a truth in him.
     The following interesting teaching is given concerning an idea of "one." "The man who is to be instructed from the sense of the letter cannot have an idea of a one unless he first has an idea of more than one; for a one with man is formed from many, or what is the same, from successive things is formed that which is simultaneous. There are many things in the Lord, and all are Jehovah."*
* AC 3035.

     Man must continually purify and clarify his ideas concerning spiritual things, especially through reading the Word and listening attentively to sermons and classes. Otherwise he will come into the state described in these words: "It is contrary to the delight of the life of most persons to hear anything more about the things of heaven than what they have known from infancy."* Nothing is ever new to such a man; he has heard it all before-and so he has, as to the literal statement of it! In such a state he is continually looking for innovations, and he is aroused only when he hears some startling new piece of external knowledge. Such men are called innovators, and their state is said to be one of the origins of falsity in the church; whereas if a man's ideas are developing, statements of truth in the Writings are new to him every day.
* AC 5006.
     Ideas are not the mental replicas-images of memory-of physical objects. They are in every case the products of thought. The ultimates in which the thought presents itself, in which its quality may be known, and from which it may be presented to other-these are ideas.
     In general there are natural ideas and spiritual ideas. The words of natural speech are from natural ideas, and from spiritual ideas are the words of spiritual speech. The ideas of spiritual speech are with every man, and they form the universal language into which every man comes upon the death of the body.
     The Writings speak as follows about some of the learned who have noted these two kinds of ideas and have called them material and immaterial ideas. "By looking into their thoughts, and by reflections thereon, some of the learned have noticed that there is in man an interior thought which does not appear, and they have therefore called the ideas of this thought immaterial and intellectual, and have made a distinction between these ideas and those of the exterior thought which appear; and they have called these latter natural and material.

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But they have not known that the ideas of the interior thought are spiritual; and that when these flow down they are turned into natural ideas, and appear under a different shape and under a different condition."*
* AC 10551e.
     The ideas of angels are from a still more interior thought, and the words of their speech are therefore quite unintelligible to spirits. In general there are three degrees of spiritual thought and ideas, and therefore of spiritual speech. There are discrete degrees between them, and in every instance the higher is unintelligible to the lower, although the higher can flow into the lower and there present itself in representative and correspondential forms. In fact, angelic ideas, when they flow down into the sphere of spirits, present themselves as scenery there.

     It is important to grasp the teaching that ideas are the words of spiritual speech, not only in the world of spirits but also in the heavens. "The speech of the angels . . . is effected by means of spiritual and celestial ideas, which with them are verbal forms, and by a continuous series of representatives of inexpressible beauty and pleasantness."*
* AC 4528: 2. [Italics added.]
     This is an important idea, for unless man forms for himself from the Word true and becoming ideas he cannot communicate with the angels. He cannot as it were speak with them; nor after death will he be able to understand their thought-to receive their ideas. We read: "The ideas of man's thought . . . are the objects of spiritual thought with the angels; and, in fact, chiefly those ideas of thought with man that are from the Word, for the reason that all things in the Word are representative and the words . . . significative."*
* AC 2954.
     It is therefore of much importance what ideas man forms for himself of the truths he reads and hears. In the first place, the extension of his thought into societies in the other world is dependent upon the quality of the ideas he forms for himself. "In the ideas of thought of one person," it is said, "there are more things than in the ideas of another; the abundance therein is according to the extension into societies."* Again, it is said that "with those who are in the persuasion of truth, that is, in persuasive faith, the ideas of the thought are exceedingly confined; while with those who are being regenerated, the thoughts and affections are continually insinuated into new heavenly societies and the extension increases."**
* AC 6614.
** AC 6610.

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     By reflection upon a truth of faith, and by thoughts from which ideas are formed, the truth is implanted deeply in man and his idea of it becomes fuller and richer. "They who think from an affirmative principle can confirm themselves by whatever things rational, by whatever scientifics, and whatever things philosophic they have at command; for all these are to them things confirmatory, and give them a fuller idea of the matter."*
* AC 2568: 5.

     By the formation of ideas, faith can be implanted in the truths man professes. Every man forms for himself some idea respecting the things he has learned and also respecting the goods and truths of faith; for without an idea, nothing remains in the memory otherwise than as an empty thing. Confirmatory things are added thereto, and fill up the idea of the thing, from other knowledges, even from scientifics. The confirmation of the idea itself by many things causes not only that it sticks in the memory, so that it can be called forth into the thought, but also that faith can be insinuated into it."*
* AC 2831. [Italics added.]
     While it seems that the formation of ideas through the truths of faith is merely an intellectual process, this is an appearance; for every idea formed in the mind receives its real and permanent quality from the will, love, affection or desire which prompted it. Thinking is from willing in every instance. The true order is given in the following: "Love produces from itself affections; and from these come intentions; through these is perception, from which come lights; and through perception thought, from which are ideas; and from this memory . . . these taken together make up the life's understanding."* For "the affection of evil and the thought of truth can never conjoin themselves together."** Falsity is defined as all that a man, while under the dominion of an evil love, thinks in support of it. So truth is all that a man, while in a good love, thinks in support of it.
* Wis. X: 7: 2.
** AC 2689.
     All good loves are of the Lord with man as far as he shuns evils as sins against God. To shun evils as sins is the first of the church with man; not only in the doing of good but also in the thinking of truth, or his acquiring of true ideas, thus in the formation of faith. "The Word in itself," we read, "is Divine truth, but the understanding of it is according to the state of the man who reads it. A man who is not in good perceives nothing of the good in it, and he who is not in truths sees nothing of the truth in it. The cause of this, therefore, is not in the Word, but in him who reads it."* Truth is the form of good, and "when good is formed so as to be perceived intellectually, it is then called truth."**
* AE 372: 2.
** AC 3049.

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Good, love in man s will, is as a fire, in the light of which the mind sees and forms for itself ideas. But when the good of love to the Lord and the good of love toward the neighbor do not exist with the man of the church, the Word is not understood, for all illustration when the Word is being read is out of heaven from the Lord; and when there is no illustration the truths that are in the Word are in obscurity. Thence dissentions spring up. Those who are not in good see truths here and there, but do not understand them. They have a perception and idea of them wholly distinct from those which pertain to these same truths in themselves. Although, therefore, they see and know truths, still truths are not truths with them, but falsities; for truths are not truths from their sound and utterance, but from an idea and perception of them. When a man in evil sees a truth in the Word, or hears it from another, the evil of his love, and thus his will, strives against the truth, and then he either rejects or perverts it, or by ideas from the evil so obscures it that at length he sees nothing of truth in the truth, however much it may sound as truth when he utters it."*
* AE 365: 4.
The purity of doctrine and the preservation of truth in the church do not depend principally upon the intellect of the church, but upon the good of life as expressed in the affection of spiritual truth. "When the good of life which is from charity flows into the understanding which is the receptacle of truth, it forms beautiful ideas with respect to the goods and truths of faith; whereas when the evil of life which is contrary to charity flows into the understanding, it makes ugly ideas in respect to the goods and truths of faith, and such as are not acknowledged in heaven."*
* AC 7506.
HOW THE LORD TEACHES 1967

HOW THE LORD TEACHES 1967

"The Lord does not openly teach anyone truths, but through good leads to the thinking of what is true, and unknown to the man He also inspires the perception and consequent choice that such a thing is true because the Word so declares, and because it accords therewith. Thus the Lord adapts truths according to the reception of good by each person; and this takes place according to each person's affection, thus in freedom" (Arcana Coelestia 5952).

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"HEAVEN AND ITS WONDERS AND HELL" 1967

"HEAVEN AND ITS WONDERS AND HELL" FREDA G. GRIFFITH 1967

     A Study of the Production of the Work

     (Delivered at the 51st British Assembly, London, July 17, 1966.)

     The book De Caelo et Ejus Mirabiis et De Inferno, ex Auditis et Visis, which we know familiarly as Heaven and Hell, was published by Swedenborg in London in 1758. The full title, Heaven and Its Wonders and Hell, From Things Heard and Seen, has an obvious connection with the title of Arcana Caelestia: "Heavenly arcana . . Unfolded . . . together with wonderful things seen in the world of spirits and in the heaven of angels."
     We are probably all acquainted with the fact that some of the material contained in Heaven and Hell was first written in Arcana Caelestia. In the author's Table of Contents of Volume 1 of that work, Swedenborg lists first the "Heavenly Arcana" contained in the "Explanation which is the Spiritual Sense of the Word," and then writes: "The Wonderful Things which have been seen in the World of Spirits and in the Heaven of Angels are prefixed and subjoined to the several chapters." He then goes on to list the subjects which are dealt with in this volume.
     Then at the beginning of chapter 2 of this same volume he wrote:

     "As it is permitted me to disclose what for several years I have heard and seen, it shall here be told first how the case is with man when he is being resuscitated; or how he enters from the life of the body into the life of eternity. . . . But as these matters would be scattered and disconnected if inserted among those contained in the text of the Word, it is permitted, of the Lord's Divine mercy, to append them in some order at the beginning and end of each chapter; besides those which are introduced incidentally. At the end of this chapter, therefore, I am allowed to tell how man is raised from the dead and enters into the life of eternity."*
* AC 70-72.

     The first subjects dealt with in this way are not the matters which appear first in the book Heaven and Hell. Indeed they are in no. 445 and onwards. The passages there are not precisely the same-although Heaven and Hell 449 is almost identical with Arcana Caelestia 169; but they give much of the same teaching in different words.
     The next series of subjects is "Heaven and Heavenly Joy"; and so we continue through the Arcana chapters with headings which remind us continually of the chapters in Heaven and Hell: "Space and Time in the Spiritual World," "The Speech of Angels," "Memory," "Little Children in Heaven," "Marriages in Heaven."

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It is not our purpose to make a detailed comparison of these passages; nor do we wish to surmise why, when Swedenborg came to write Heaven and Hell, the order of the treatment and the manner and matter of it vary greatly from what is found in the Arcana passages. We cannot know, and speculation is of no value. What we can be sure of, in view of Swedenborg's many statements about what the Lord had permitted him to do and to write, is that the teaching about heaven and hell presented in the book was presented in that way by the Lord's command.
     In the first paragraph of the book we read:

     "The man of the church at this day knows scarcely anything about heaven or hell or about his life after death, although they are all set forth and described in the Word. Indeed many people born within the church even deny them in their hearts, saying, 'Who has come down from that world and told us?' Lest, therefore, such a negative attitude, which prevails especially among those who have much worldly wisdom, should also infect and corrupt the simple in heart and the simple in faith, it has been granted to me to associate with angels and to talk with them as man to man, also to see the things in the heavens as well as in the hells, and this now for thirteen years. Now, therefore, from what I have seen and heard, I am permitted to describe these things in the hope that thus ignorance may he enlightened and unbelief expelled. Such immediate revelation is now made because that is what is meant by the coming of the Lord."*
* HH 1.

     So this book was published, in Latin, in 1758, along with four other works, all published in London. In an undated letter Swedenborg wrote in English to his printer, Mr. Lewis: "I have read over the treatises lately printed. I found some words to be mended, plaise to print them in your prints et put them in the traitises to which they belong. Pray let Mr. Marchant correct them, that they may be exactly printed, 1000 at least to be printed of each."
     This was too late for the errors to be corrected in the printed books, but the sheets were issued, and in the case of The White Horse, the last of the five to be printed, the corrections appeared as a final page in the book. The Mr. Marchant mentioned was the gentleman whom Swedenborg commissioned to make the English translation of the second volume of the Arcana.
     Up to this time Swedenborg had still preserved his anonymity, but in 1760 he presented copies of the book to some of his friends in Sweden, having to get special permission to import the books into his own country. He had already presented copies to all the English Bishops and all the Protestant lords in Parliament; as he tells us in Spiritual Diary 6101, in which he describes how a bishop had scoffed at it, and in Apocalypse Revealed 716, where he wrote:

106

     "In the spiritual world I held a conversation with some English bishops on the small works published in London in 1758 . . . which works were presented to all the bishops and to many of the great men or lords. They said they had received them and seen them but they did not consider them worthy of attention, although they were cleverly written, and they had dissuaded others, as many as they could, from reading them."

     The first English translation was made in 1778, six years after Swedenborg's death and four years before the first printing society for publishing his books was formed. It was the first book to be translated after his death, though several English translations had been published in his lifetime. The translation was mainly by the Rev. Thomas Hartley, and the expenses of the publication (L100) were borne by William Cook- worthy, a Quaker. Hartley had met Swedenborg in London and had been much impressed by "the New Jerusalem gentleman," and it may be imagined with what delight these two friends set about their task of presenting this work in English. It was printed by J. Philips, Printer, of Bristol and Exeter, and it was this same firm of Quaker printers from whom young Hindmarsh first heard of the Writings.
     Before leaving this early period to describe the many editions of Heaven and Hell, we should note that in 1781, James Glen of Demerara traveled to London, and the captain of the ship in which he sailed gave him a copy of the book to read. He was so impressed that when, in London, he saw Hindmarsh's advertisement for a meeting of all interested in the works of Swedenborg, he attended. Later, when he returned to America, he lectured at Bell's Book Store in Philadelphia on the doctrines. Among the early converts there were Judge John Young and William Schlatter, who are thought to be responsible for supplying books to Johnny Appleseed.
     No other book of the Writings has been translated and re-printed more often than Heaven and Hell. Hartley's translation was re-printed five times between 1778 and 1812. (The 1800 edition was sold by booksellers named Vernon and Hood, the Hood being the father of the poet, Thomas Hood.) In 1812 it was printed for the first time in the U. S. A., in Baltimore. The Swedenborg Society, then a year old, reported in 1811 that it was important to have a new translation; "the defects of the version hitherto in use have been long known and a new translation has been loudly called for." But "the Committee in no way desire to reduce the existing esteem for the author of the former translation." It was not, however, until 1817 that the Society was able to print a new translation by the Rev. John Clowes, who had become an adherent of the new teachings in 1781, and this edition was reprinted in 1823 and 1825.

107

It is interesting to note that an edition of 850 copies was produced for a cost of ?85. A comparable figure for today would be ?1,000; yet the book was sold in 1820 for eight shillings and sixpence, and today for ten shillings.
     The next translation was by the Rev. Samuel Noble, the first secretary of the Swedenborg Society, and this deserves mention because it was the one used in this country and in the U. S. A. for the next sixty years. Noble was paid the sum of one guinea "per sheet per week"-and the sheet was eight pages of the Quarto First Edition-"the whole to be carefully collated with the original." To give the dates and numbers of reprints would be wearisome; but in this country up to 1900 there was a total of 13,000 copies in 18 re-prints of the whole work, and 22,000 copies in 20 re-prints of an edition entitled The Future Life, from which the Arcana references were omitted. In the same period there was about the same number of editions in the U. S. A. The translation finally got away from Noble in 1900, when there was a revision by Rendell, Tansley and Bogg, and a completely new translation by Ager in the United States.

     Then, in 1904, came the first real paperback. This was published by Frederick Warne and Co., and was displayed on railway bookstalls. An edition of 38,000 was sold at sixpence a copy; the edition being advertised on the Central London Railway, and later in the Victoria, St. Pancras and Charing Cross stations.
     It was probably this success which induced Dents to agree in 1909 to including it in their Everyman Library, though with financial backing from the Society. The translation for this was done by J. Howard Spalding. By 1911, 9,500 copies had been sold, and Dents reprinted it in 1911, 1917, 1920, 1923, 1925, 1931 and 1940. The edition was sold extensively in the United States as well as in this country.
     The Swedenborg Society's own pocket edition was first produced in 1933, and the same translation was used when Mr. Fred Chadwick achieved his great triumph of getting it published in Penguin Books on January 29, 1938. Ten thousand copies were printed.
     Then in 1958, exactly two hundred years after the publication of the first edition, the Society proudly produced a new translation by Mrs. Doris Harley. This is our standard edition today, and at this moment it is being printed in a new pocket edition, with this difference from earlier pocket editions, that the full work is being issued; that is, the Arcana references are included. The very latest edition in English was in 1965, when the Citadel Press of New York brought out a new printing of Ager's translation.

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     Here we may note briefly what had been happening during these years in other countries and other languages. The first translation of Heaven and Hell into French was made as early as 1782 by Pernety; but this was not considered a reliable version, and in 1819 a translation by Moet was printed at the expense of J. A. Tulk-a founder member of the Swedenborg Society who dipped his hand into his pocket very deeply on many occasions in our history. This edition was revised by Le Boys de Guays in 1850 and has remained the standard French translation to this day. The first German translation was done by Oetinger in 1774 and was reprinted five times before a new edition was prepared by Tafel in 1854, which in turn was replaced by a translation by Goerwitz in 1868. In Sweden there were also early translations of the book; but in the early days of the New Church these three, French, German and Swedish, with Latin and English, were the only languages in which Heaven and Hell was available.
     Then, in the middle of the century and after, there was quite a spate of activity resulting in translations in Hindi, Russian, Danish, Dutch, Arabic and Welsh. These were followed, in the first twenty years of the present century, by Czech, Hungarian, Japanese, Norwegian, Tamil, Spanish and, later, Lettish, a new translation in Dutch and a new one in Chinese.
     In addition, we may note that the work has twice been put into Braille, in 1931-1932 for the Swedenborg Society and in 1935 for the Swedenborg Foundation. Isaac Pitman's edition of Heaven in shorthand was printed in Bath in 1872, and other books of extracts have been published from 1789 onwards, including some in Gujerati, Swedish, Spanish, German and French. A rough estimate summarizing all this activity puts the distribution of the book Heaven and Hell at about 130,000 copies in English, about the same in the United States, and perhaps 60,000 in other languages.

     Now let us leave this rather dry collection of facts and figures to consider the process of translating a book of the Writings. With so many translations having been printed, it is perhaps not surprising that we just take it for granted today that when we want a copy of the English version one will be available. Many years after the first English edition, the Manchester Printing Society wrote in its annual report for 1827:

     "It is well known that the works of the Honorable Em. Swedenborg were written and published in the Latin language and consequently that during his life and for some time after his death the receivers of the new doctrine were limited to a few pious, learned and discerning individuals. These worthy and early recipients soon became impressed with the conviction of the necessity of making translations of the Writings into the English language."

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     Hindmarsh added, of these early translators: "To their honour be it spoken that they have never relaxed in their praiseworthy endeavours to enlighten and benefit the Christian world." This, we dare to think, might equally well be spoken of the Swedenborg Society today.
     It cannot have been easy for these early receivers to translate. There was no Swedenborg Society with its Advisory and Revision Board and its 150 years of experience and its traditions of translating, no upbringing of familiarity with the so-called technical terms. This point may be illustrated by reference to an experiment which the Society carried out a few years ago when it was under pressure from some of its members to employ professional translators. It employed a Latin scholar of considerable standing in the classical world to translate ten pages of the Doctrine of Uses. He began his version by translating caela as "sky." Of course, he quickly recognized that it should be "heaven"; but he made the valid point that in order to translate the Writings, one needed a background of familiarity with the whole philosophy and theology they contain. Obviously those first receivers were attempting a more difficult task than our present-day translators, though doubtless they had the advantage that Latin was much more widely taught and read then than today.
     From its early days, the Society's main preoccupation has been to keep the translation "as near as possible to the original." In the hands of individuals, this has had two interpretations besides the present one: one so near to the original that a Latinized English almost impossible for the ordinary reader to understand has resulted; the other putting the main emphasis on good flowing English, with divergences from the Latin when necessary.
     Today, however, the Society's rules are clear and definite. The first is, faithfulness to the ideas, emphasis and style of the original; clarity in the presentation in English; and lastly, ease and perfection of the English. In the current Literary Number of the Academy Journal, Mr. Lennart Alfelt, writing on "Reading and Translating Swedenborg," says: "Faithfulness and fidelity, exactness and accuracy in translation, is not the same as a literal translation. It means a correct translation of the ideas, the meaning, from the language of the original rendered as far as possible according to the idiom of the receiving language." We may quote also from Mr. Bruce Rogers's report on translating. "A good English translation falls between these two extremes [a literal translation and a paraphrasing] in that it follows the Latin as literally as possible but without abandoning good English expressions."

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     These two quotations are only saying in different words what the Society's regulations have been saying for many years! For after the aims mentioned above-faithfulness to the ideas, emphasis and style of the original, clear English, and so on-our rules continue:

     "A good translation must express the ideas of the original ... the translation of ideas, not words, must not be carried too far; that is, the translation must be based on the words which are there and nothing added or deducted by reason of the Translator's idea of what is meant. . . . Generally the English used should be idiomatic, but where doctrinal terms are used by Swedenborg to use special doctrinal concepts, they must be rendered by special doctrinal terms in English. If the Translator is in doubt of the meaning of the Latin, he should give a literal translation rather than try to interpret, and should add an appropriate footnote giving the actual Latin words when necessary."

     Words for which such special treatment is laid down are proprium, where the Latin word is retained in the text and a footnote explains its use; conjugial; Esse and Existere, which may either be given in the Latin form or translated as Being and Existing with the Latin word following in parentheses. Similarly, with the words homo and vir, the latin word follows the English for clarification.
     Before the rules are formulated for the translators, there may be hours of discussion on pages of notes prepared by one or more members of the Advisory and Revision Board on this particular word or phrase and the way it is used in the Writings. Take the phrase, "affection of truth." Some years ago one of our scholars submitted a paper on the word aflectio. Primarily, the meaning of this word is "being acted upon or affected by," but this use is rarely found in the Writings. There is one example in Divine Love and Wisdom 41, where we read: "It is well known that odour affects the nostrils." But most often Swedenborg uses it to denote an appetitive state of the will directed towards a single object: "All things that affect a man are of his will . . . are of his affection and thought."* From many examples given in the paper it was concluded that "when it has the meaning of belonging to or derived from, it is better expressed by 'of'-'affection of truth,' rather than the more usual 'affection for truth.'"
* DLW 372.
     The word scientifica, often translated as "scientifics," has for long been a subject for argument in the church, and has certainly been the cause of a good deal of misunderstanding in the minds of the young. It is inevitable, especially in this modern age, that "scientific" should carry by implication some connotation of "science" in the accepted sense. In fact, the Latin word, scientifica, means simply, "knowledges"-"things known, or taken into the memory."

111

Cognitions and scientifics have probably confused more new readers of the Writings than can be counted! But cognitions also mean knowledges; generally, just a special kind of knowledge and not a special way of knowing. Read what the Writings say.
     "Cognitions of good and truth are the scientifica of the church."* "The things that are in the natural mind are all the scientifica and also all the cognitions of whatever kind, in a word, every single thing that is in the exterior or corporeal memory."** "These things are called scientifica which are in the external or natural man . . . there are scientifica which concern natural things, there are such as relate to the civil state and life, and again there are such as relate to the moral state and life, and such as relate to the spiritual state and life. But for distinction those which relate to the spiritual state and life, which are chiefly doctrinals, are called cognitions."*** When in the cognitions there is what is spiritual from the Lord they are not called cognitions but truths. When, however, what is spiritual is not in them they are nothing but scientifica. In view of these statements, and many others, the Society decided that scientifica should be translated "knowledges," and that where the two words scientifica and cognitione occur together, they may be translated "knowledges of spiritual and natural things."
* AC 9688.
** AC 3020.
*** HD 51.

     It is good that our translators, and indeed all New Church men and women, should at times study the English words used and not accept a translation just because it has been used for generations. We have recently been made to think again about the translation of caelestis sometimes as celestial and sometimes as heavenly. There is only one word in Latin-and, too, in many other languages; in English we have these two. Whether or not we are right in making a distinction in translation, we are apt to think that it is very convenient to do so. Perhaps it is. Perhaps this very richness of the English tongue is one of the reasons why, under Providence, English is the main language in which the Writings are read. Nevertheless, if we are going to make a distinction and use "celestial" as a technical term, we must be quite clear as to why we do so, and quite certain that in using this different word we are not obscuring any of the truth, any of the meaning of the Latin. We cling, perhaps, to our celestial heaven, but we must realize that this is, in truth, the heavenly heaven, because the heavenly marriage of good and truth exists there in all its perfection.
     I was told that this paper could be a mild "pep talk" on The Swedenborg Society.

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If it has given at least a little insight into what is involved in the Society's principal task and how it has set about solving its problems, the paper will have fulfilled its purpose. For The Swedenborg Society is the only body actively engaged today in trying to improve the English translations of the Writings; and scholars in the church have come to recognize that the way of working which has been evolved through the years is the only really safe and practical way of carrying out the task with which we have been entrusted.
BRITISH ASSEMBLY 1967

BRITISH ASSEMBLY WILLARD D. PENDLETON 1967

     The Fifty-second British Assembly of the General Church of the New Jerusalem will be held in Colchester, England, July 14-16, 1967, Bishop Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
SOUTHEASTERN UNITED STATES DISTRICT ASSEMBLY 1967

SOUTHEASTERN UNITED STATES DISTRICT ASSEMBLY WILLARD D. PENDLETON 1967

     The First Southeastern United States District Assembly will be held in Miami, Florida, Saturday, May 20, and Sunday, May 21, 1967, Bishop Willard D. Pendleton presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
NINTH BRITISH ACADEMY SUMMER SCHOOL 1967

NINTH BRITISH ACADEMY SUMMER SCHOOL 1967

The Ninth British Academy Summer School will be held at Culford School, near Bury St. Edmunds, Suffolk, England, from July 29 to August 12, 1967. Young people fourteen years of age and older are eligible to attend. Cost: $22.50 (L8) for the two weeks, $12.60 for one week. Applications should be sent to the Rev. Frank S. Rose, 185 Maldon Road, Colchester, Essex, England.

113

HUMILITY 1967

HUMILITY Rev. NORBERT H. ROGERS 1967

     The need for man to be humble, so clearly taught by the Lord when in the world, is one of the most basic and constant things revealed in the Word, and this in a great variety of ways. Throughout the Word, pride, ambition, the striving for pre-eminence, glory and power, and other similar natural traits of man are plainly and repeatedly condemned as grievous sins to be rigorously eschewed by those who follow the Lord, worship Him, and seek His favor. By example, parable and prophecy it is made abundantly clear that the high and the mighty, the proud rulers of the world, must sooner or later fail: falling, being cast down and brought low from their exalted positions, to endure lives of ignominy, frustration and misery. Equally throughout the Word, on the other hand, humility and allied qualities are praised and exalted. They who would heed the Lord and follow Him are exhorted to humble themselves before the Lord and their fellow men; they are urged to be forgiving and gentle, to seek the lowliest places at feasts, to serve, and many other similar things. And of the meek and humble at heart it is said that they are blessed; that they will be lifted up and set on high; and that they will be granted many heavenly rewards.
     From these many teachings of the Word it can be clearly seen that humility is a spiritual virtue of high degree. This is generally recognized; and since the Lord when on earth taught so much the need of it, humility can properly be called one of the greatest of all Christian virtues, to be cultivated and nourished with zealous care.
     This teaching and concept tend to offend the natural man, however. To such a man humility seems far from desirable, and much less a virtue. He tends to regard it as something negative-the absence of all things of value; having no character and no positive qualities. His mental picture of a humble man is essentially that of a pious hypocrite or a weak, spineless creature, self-effacing and cringing, unable and unwilling to accomplish anything, or even to risk the attempt; content simply to await promised but unearned rewards, and leaving it to others to perform the tasks and run the dangers necessary to maintain life and improve it. In brief, the natural man's picture of a humble man tends to embody all that is contemptuous and contemptible. Were this a true picture, man would have every right to turn away from humility.

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Nor would the Word praise it as a high virtue. However, it is not a true picture, but a distorted representation based upon the appearances and limitations of the natural world which circumscribe the natural man's thoughts; and it is a picture colored by the natural man's false sense of values.
Basically, the cause of the distortion, and indeed of the natural man's tendency to form a distorted concept of humility, is that true humility is opposed to what such a man is persuaded constitutes the supreme good of life. The natural man is convinced that the greatest goods and the most desirable blessings all pertain to this world and affect his natural life. They are such things as natural riches and material possessions, physical health, strength and beauty, honor and glory, position and power, and the like. The striving for these, the means and the characteristics needed for their attainment, preservation and increase, are to him the most to be admired human qualities and attributes, the possession and cultivation of which are to be sought, and the absence of which in oneself is to be regretted, and in others to be despised. Even those natural men who have knowledge of spiritual blessings and know that they are of more value than gold, the glory of Solomon and the power of Babylon-even when they are persuaded of this-still have difficulty in conceiving of the reality of spiritual blessings, and so tend to continue at heart to regard natural things as the true blessings of life. The indications of this are clearly apparent everywhere in the world in which we live. Each of us can frequently see it very plainly in himself!

It was the same with the disciples. Although they faithfully followed the Lord, loved Him and believed in Him, they had difficulty comprehending the Divine and spiritual things He taught them except in natural ideas. So they attributed natural values to the kingdom of heaven, and their concept of it was, for the most part, that of a place where the best things of the natural world existed in supereminent form. It is evident that they were much concerned as to which of them would enjoy the greatest rewards in heaven by being granted the most privileged positions of rank and power; for on at least two occasions, one in Capernaum and the other in Jerusalem at the Last Supper, it is said that they disputed and strove among themselves as to which of them should be the greatest.* The same natural concern is displayed in another incident, which took place near Jericho some time between the other two and on the Lord's last journey to Jerusalem with His disciples. He had taken them aside to prepare them for the ordeal that was soon to take place, forewarning them of His betrayal, condemnation and death, and foretelling His resurrection on the third day.

115

After He had done so, the wife of Zebedee came to petition Him that her two sons, the disciples James and John, might sit, one at His right hand and the other on His left, in His kingdom. It is clear from their part in the conversation which followed that request, and from the indignation of the other disciples, that the mother had not only expressed her own dearest desire but had also spoken on behalf of her two sons.
* Mark 9, Luke 22.
     The Lord refused the request. Then He addressed the twelve, saying: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many."*
* Matthew 20: 25-28.

     Here, and in His other teachings on the subject, the Lord did not condemn rank, power and other temporal things. Neither did He teach the disciples that there would not be degrees of greatness and position among them, nor that they should avoid greatness and leadership. What He did teach them to avoid, what He did condemn, was being like the princes of the Gentiles in their manner of exercising authority. And just what He meant in this respect is manifested by the implication that the disciples were to follow the example of the Son of Man, who came, not to be ministered unto, but to minister. Motivation and objectives were the concerns of the Lord's teaching.
     For what He taught was that the disciples should not strive for position and power, for greatness and leadership, for their own sakes and for the sake of glory and honor. The desire for position and power for their own sakes and for the sake of glory and honor, does not have use as its end, but self and the world. That desire is indeed the product and the manifestation of the loves of self and the world ruling the proprial will of the unregenerate man; and these loves, as far as they are dominant, turn the mind inward to self and downward to the world, and so away from the Lord and heaven. They exalt man in his own eyes, causing him to despise others and to desire that they bow down to him and serve him. They close the mind off from all heavenly influx, admitting only what is from hell; so much so that, we are taught, nothing is so contrary to the love of heaven as the love of self and also the love of the world. As long as these two loves dominate man, he cannot be regenerated or receive the blessings of heaven.

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These are the loves that must be brought low and made subservient to love to the Lord and love toward the neighbor in order that man may enter the kingdom of heaven. This subjugation of the loves of self and the world is what is meant in the Word where man is exhorted to humble himself. This is the essence of true humility. It is that which makes humility a virtue.

     True humility does not exclude the desire for position and power or the enjoyment of the glory and honors that exalted position and power bring. Nor does true humility bar man from striving to better his position and to exercise power, or from industry, zeal, persistence and courage, and other orderly means necessary for the attainment and exercise of high office and power. True humility does bar man from selfish and worldly motivation, and from the consequent disregard for the welfare and best interests of the neighbor; for true humility requires that man shall be motivated by love to the Lord and toward the neighbor, that he shall seek and occupy positions of rank and power only to the end that he may the better serve his neighbor and minister to his needs. Above all, true humility involves a constant striving to increase one's capacity to be of spiritual use to others; and this is nothing else than to seek to perfect one's reception of good and truth from the Lord in order that one may have things of spiritual value to communicate to others, which is what "to minister" and "to serve" means; for ministering, we are taught, is predicated of good, and serving of truth.
     Implicit in this is the acknowledgment that nothing of good and truth can be attributed to man himself, but all to the Lord alone. The more perfect this acknowledgment is, the greater is the capacity to receive good and truth from the Lord, and the higher, wiser and more powerful is the man spiritually. Therefore it is said that the celestial angels, who are in the highest heavens, more than others acknowledge that they themselves are nothing but all is the Lord's, and that as a consequence they receive more from the Lord than others and have from Him greater wisdom, power and happiness than others.
     It is for this reason that the Lord said: "Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many."

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BENDING MINDS 1967

BENDING MINDS FRED ELPHICK 1967

     "The man whose rational is such as to be only in truth . . . is a morose man, suffers nothing, is against all, sees everybody as if in falsity, rebukes at once, chastises, punishes, feels no pity, does not apply himself and study to bend minds; for he regards everything from truth and nothing from good."* In this passage we find the clear implication that not only should we lead others to truth, but we should also inquire into all the possible means of so doing. This applies to the priesthood guiding those under its charge, to parents guiding their children, and to missionary work. It is the last-mentioned area with which we are most concerned here.
* AC 1949: 2. [Italics added.]
     There can be few New Church men who qualify for the description of morose intolerance quoted above; yet we can all recognize the origins of certain similar tendencies in ourselves. It is clear, then, that our first responsibility is to put our own house in order. But it is not our only one.
     If we truly believe in our doctrines we must want to share them with others. The typical New Church man will say that he does want to; but he is frustrated in his attempts by a host of practical difficulties and therefore leaves the matter in the hands of Providence. He may even feel that the idea of bending minds is a little underhand. Is not this an attempt to interfere with a person's freedom without his knowledge? Why not state the truth plainly and leave it to the individual to decide whether or not to accept it? But let him turn to what he knows of the Lord's working in a man's life. There is no interference; indeed this is the apple of His eye. The Lord never compels, but bends.*
* See AC 3854.
     The principle is plain. Such a bending has to be effected with the man's co-operation. This, to be sure, is a Divine work. Perhaps it may be objected that we would be presumptuous in trying to emulate the Lord in this work. Certainly there is the danger that we might attempt to bend minds toward our own preconceived notions, to make spiritual judgments on others; in short, to attribute to ourselves that which belongs to the Lord. Notwithstanding this, is it not also true that the Lord achieves His ends by means of men? The Word was written by means of men; equilibrium is maintained by means of men; children are raised by means of men; and converts are made by means of men.

118

We can be the means, no more than that, in the Lord's endeavor to lead men to Himself; not as inanimate tools, but as active individuals playing an intelligent part in the process.

     The man or woman who is making spiritual progress will want to help others to do so. Therefore there is need to evaluate oneself, to take stock of one's situation in day-to-day life, and to decide what can be done. To say that we want to develop a "sales pitch" would not be in keeping with our intent. But we do want to be at ease in our contacts with those who are now outside of the church. We wish neither to force the subject of religion on all and sundry nor to be so reticent that we are unapproachable. We have to be able to conceal our feelings when they are offended by some slighting reference to the things in which we believe, and to avoid hurting the feelings of others by a too direct attack on their beliefs-or the lack of them.
     For some the opportunity for personal contact is much wider than for others. Some people have a talent for accommodating themselves to their hearers and some do not. But there are many who think they have no talent when in fact they do. They think that in order to be of any use they must have outstanding ability, but it is not so.
     A halting statement of a belief understood and sincerely held, even if it appears to be woefully incomplete, is worth a thousand times more than a slick repetition of our doctrinal position in its entirety; and this for the reason that a person who is searching for truth can recognize in the sincerity of a statement a certain goodness. This makes him more disposed to consider it seriously than perhaps a more elegant rendering, repeated parrot fashion with little understanding. There is, in fact, a tendency to bend his mind toward it.
     Personal contact is not, of course, the only way to approach people; but it is, we would suggest, the most effective, and probably the least used, bearing in mind the number of potential contacts each member of the church has. One of our aims should therefore be the encouragement of those who have doubts of their own ability in this direction, to see whether or not these are justified.
     Anyone who has tried to arouse outside interest will be able to point to a multitude of difficulties. Among them will be a feeling of one s own inadequacy, real or imaginary, one's ignorance and one's shyness. Then there will be the problem of communication, the difference in terminology. Lastly, there is the widespread lack of interest in religion caused by the failure of the Christian Church to teach a living faith in accordance with the spirit of the Word.

119

     To take these in order: our own ignorance can be remedied. We have only to talk to an outsider about religion to know our own weak points. The usual sort of shyness, which is nothing more than the love of self in one of its milder forms, can be overcome by cultivating a more outgoing attitude to others. As for differences in terminology, the problem has as much to do with sorting out the various meanings invested in the same words as with the learning of new terms. However, even when the matter is complicated further by the persuasion that one is not supposed to understand doctrinal statements, progress can still be made with patience and perseverance. It can be occasion, too, for a wry private smile to discover that one knows the doctrinal position of another church better than many of its own members, and even having to explain it!

     But the general lack of interest in religion, even in the broadest sense of the word, must be the most common obstacle, and the most frustrating. And although we blame the churches for this state of affairs, when it comes to individuals we find additional factors, such as business commitments, the competitive attitude to life, lack of education, and so on.
     Such people are the "poor" so often mentioned in the Word, the term denoting those who are in few truths or in falsities out of ignorance.* But they are not necessarily "hungry." Those who are in good desire instruction in truths-these are the hungry. This desire may be deeply buried in the mind, so much so that even the man himself may be unaware of it; for to be deprived for a long period of food which satisfies brings resignation and a lack of reflection on an unpalatable situation. On the other hand, those of the "poor" who are in evil have no wish to know things which they sense will alter their way of life, although they may have an intellectual interest.
* AC 9253.
     One way to tell one from the other is to note their attitude to what they regard as truth; for falsities are gentle and pliant with those who are in good, but violent and unbending with those in evil. We need hardly add that what is gentle and pliant can easily be bent.*
* Ibid.
     Note further these words in Isaiah: "Is not this the fast, to break the bread to the hungry? and to bring into the house the needy who wander about?"* In the explanation of these words it is taught that "by breaking bread to the hungry is signified from charity to communicate to and instruct those who are in ignorance, and who at the same time are desirous of knowing truths."**
* Isaiah 58: 7, 8.
**AE 386: 26.
     When the Word speaks of helping the needy, it treats interiorly of doing good to those who lack truth. "The Word also teaches in the letter how they are to be assisted. . . .

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This appears everywhere; but still He spoke in such a manner that each single thing at the same time had an internal sense which was for the angels, and at the same time for the man of the internal church."*
* AC 9209:3 [Italics added.]
     So, to state the matter in simple terms, when we are instructed in the literal sense to help the needy, we should understand that we should also give spiritual assistance, where possible. To quote again: "Those who from spiritual affection instruct those who are in falsities from ignorance have enlightenment, for that charity is a receptacle of light or truth from the Lord."* Although it is part of the priestly function to instruct, whence also comes enlightenment, it is a part which does not exclude laymen. Many New Church men have a deep-rooted suspicion of lay preachers, and with good reason. But this does not mean that we should hesitate to instruct those who are less fortunate when the opportunity arises. Indeed, until we do make the effort, the spiritual guidance which is promised cannot be given.
* AE 386: 25.

     No doubt it will be necessary to talk to many people before we come across one who shows interest. In this respect we have to emulate the bees in late summer. They visit many flowers before they find one containing nectar. But finding that nectar, that spark of interest, is worth the effort. Indeed it may be that if we as a church do not make enough of an effort we shall, like the bees, barely survive the wintry conditions that surround us.
     What the particular approach should be is entirely up to the individual; we have to "play it by ear." But the main thing is to bend the affections. That is what angels and spirits do, and, we suggest, it should also be done by us in our humble way.
     Without being conscious of the fact, we already influence people, and they us. We tend to think that changes of state follow each other naturally, when yet all things in general and particular are arranged by means of the angels and spirits who are with us, but in reality directed by the Lord. "It is angelic to know the changes of state as to intellectual and voluntary things in man, and in what order they follow one another, and through what series they pass, and thus how they are bent by the Lord as far as possible to good."* This is the wisdom of the angels, by no means a matter of mere knowledge. This is their use. Again: "Influx through angels takes place in accordance with the man's affections, which they gently bend and lead to good, and do not break, the very influx being tacit and scarcely perceptible, for it flows into the interiors, and continually acts by means of freedom."**
* AC 2796.
** AC 6205.

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     Now we can play a small part in this by noting a person's general state and watching for the changes in it. This can be only a provisional judgment, always open to correction, but nevertheless something on which to work. Within this general state are series of temporary ones, including some which are affirmative and others which are negative. When we sense an affirmative state we can feed it; when there is a change to what is negative we can withdraw-talk about the weather, football or what you will. If one meets an intellectual interest one can cater to it. If religion is attacked we can sidestep and agree that much of what has been taught in the past, and is still taught, indeed qualifies for such an attack. Our workings should be so unobtrusive that there is little awareness of our objects; the conversation giving a feeling of warmth and sincerity, not of the word of truth indiscriminately smiting right and left. In other words, we model our methods on what has been revealed of the Divine and heavenly ways of leading and bending.
     Note the care taken by the angels in this work. "The angels attentively and continually observe what the evil spirits and genii with a man are intending and attempting; and in so far as the man suffers it, they bend evils into goods, or to goods, or towards goods."* If one had to define the attitude to adopt in missionary work, this would be it: attentive and continual observation of others without their awareness and a bending toward good without encroaching on their freedom-and this from the enlightened love of the neighbor.
* AC 5980.
     It is taught that each separate moment of a man's life has in it a series of consequences extending to eternity.* Can it not be said, then, that we may be the means of setting in motion a chain of events in someone's life which the Lord can bend toward Himself? That this should be done from spiritual intelligence and affection, using all the means at our disposal, is, we think, clear.
* AC 3854.
     This is an important function of the laity. The question is, are we, the laymen of the church, "studying to bend minds"? Or are we regarding "everything from truth and nothing from good"?

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LITURGY: AN APPRECIATION 1967

LITURGY: AN APPRECIATION CREDA GLENN 1967

     We know that in most churches it is generally the custom, when publishing a book of worship, to include a Preface giving the purposes of the publisher and the editorial board and acknowledging by name those who participated in the research, compiling, writing, composing and editing of the material. It has been the policy of the General Church, in publishing three editions of its Liturgy, a Psalmody and two editions of a children's Hymnal, not to include such a preface, for the very sound reason that, since it is a medium for the worship of the Lord, the personality of poet, composer or compiler should have no place in the book, except in the Index of Authors and Composers at the back.
     But now, since Bishop De Charms and I received public recognition and thanks from Bishop Pendleton on behalf of the General Church at the Assembly in Oberlin, it is, undoubtedly, we who have received most of the messages of appreciation. These have come in letters and on Christmas and New Year cards from many people in many places. They warm the heart because they express the feeling that the work done on this book-despite its shortcomings-makes it possible for the people to participate more easily, more fully, than before in the services of worship. Many of these expressions of appreciation we shall share with the other members of the Central Liturgy Music Committee, and with residents of Bryn Athyn who devoted many hours to giving us advice, copying music and proofreading. We wish only that we could show them to all of the people scattered throughout the church whose interest and encouragement played a vital part in the work.
     We would like to give public recognition to those who participated "behind the scenes," as well as to those whose names appear in the index, by publishing their names here. Not only would this be of interest to the appreciative members of the church; it would also demonstrate the great variety of abilities and backgrounds from which the results were drawn. The realization of this variety might give encouragement to those whose interest in poetry or music, whether specially developed or not, can add to the future development of our church music by their co-operating with others in reaching toward our common goal. Many of those who felt that they had no talent would be surprised to know how much their interest, ideas and words of quiet encouragement contributed to the whole.

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     For all of us there is joy and satisfaction in this realization that through the co-operation of many, working toward a common goal outside of self, we can discover forms of poetry and music in which the thought and affection make one. And when we have found this unity we can hope that we have contributed something which can not only serve for the use of worship throughout the church today, but will continue to serve future generations, because it is a universal truth, couched in living language and expressing the truly human affection of that truth. What is most essential, we shall learn to build varied forms of music which can be adapted to the letter of the Word as translated into various languages.
     Here, then, is a list of those who participated:

     List of Participants

General Church Liturgy Committee
     Right Rev. Willard D. Pendleton, chairman (later, Right Rev. George de Charms); Rev. W. Cairns Henderson, Rev. Hugo Lj. Odhner.

General Church Liturgy Music Committee
     Right Rev. George de Charms, chairman; Mark Bostock, Creda Glenn, Doris Pendleton, Rev. Erik Sandstrom, Rev. Kenneth O. Stroh.

British Liturgy Music Sub-committee
     Rev. Alan Gill, chairman; Edith Elphick, Isabel Robertson, Rev. Donald Rose, Rev. Frank Rose, Rev. Erik Sandstrom (before coming to Bryn Athyn), Joan and Stanley Wainscot.

Music (Composers)
     Mark Bostock, Creda Glenn, F. H. D. Lumsden, Christine B. Taylor.

Music (Instruction and Consultation)
     Dr. A. Constant Vauclain, Dr. Matthiew Colucci and Donald Rappaport of the Curtis Institute; Mark Bostock, Rhona Bostock, Margit Boyesen, Catherine Odhner, Doris Pendleton, Winfrey Synnestvedt.

Writers of Verse (published)
     Right Rev. George de Charms, R. W. Childs, Joanne Dunlap, Creda Glenn, Lyris Hyatt, F. H. D. Lumsden, Eo Pendleton, Rev. Martin Pryke, Kenneth Rose, Rev. Erik Sandstrom, Clara Sargeant, Justin Synnestvedt.

Consultants on Literary Form and Questions
     Rita Buell, Richard R. Gladish, B. Bruce Glenn, Rev. W. Cairns Henderson, Lyris Hyatt, Morna Hyatt, Rev. Ormond Odhner, Glenn Pitcairn, members of the British Sub-committee.

Consultant on Hebrew Anthems
     Rev. Elmo C. Acton.

Copyists and Proof readers
     Rhona Bostock, Beryl Briscoe, Beatrice Childs, Glenda Heilman, Rhoda Lyman, Catherine Odhner, Angelica Smith, Katherine Synnestvedt, Winfrey Synnestvedt.

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Collaboration on Material In Both Hymnal and Liturgy
     Hildegarde and Warren David.

Business Manager
     William L. Weaver, until he left the Academy of the New Church, when the Right Rev. George de Charms assumed responsibility.

Response to Music Sent to All Societies for Trial and Opinion
     Members of the British Committee; Rev. A. Wynne Acton for his committee in Durban (Rev. D. W. Heinrichs, F. H. D. Lumsden, Doris Mumford, Beatrice Schuurman); Rev. Donald Rose, while in Hurstville, for his committee (F. W. and Mora Fletcher, Doreen Keal, Basil Laser); Rev. Norbert H. Rogers and organists Beatrice Childs, Faith Halterman, Anne York; Rev. B. David Holm and organist Shareen Blair; for Glenview, Gloria Barry, Marvin Stevens; for Pittsburgh, Julie Stevens Sammt; for Kitchener, Josephine Odhner Kuhl, Dirk van Zyverden; for Toronto, Rev. Martin Pryke, Clara Sargeant; for Detroit, Rev. Norman H. Reuter, Hildegarde David; Helen Scrimshaw and others.
FREDERICK EMANUEL DOERING TRUST 1967

FREDERICK EMANUEL DOERING TRUST 1967

     Application for assistance from the above Fund to enable male Canadian students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U. S. A., for the school year 1967- 1968 should be received by one of the undermentioned before March 31, 1967.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the undermentioned will be happy to give any further information or help that may be needed.

Rev. Harold C. Cranch
2 Lorraine Gardens
Islington, Ontario

Rev. Geoffrey Childs
R.R. 1, Blair
Ontario

Rev. W. L. D. Heinrichs
1108-96th Avenue
Dawson Creek, B. C.

125

WRITINGS: A SURVEY 1967

     The Expository Works

     The second work in this group is Apocalypse Explained, which fills six volumes in all the standard English editions. It is a systematic and most detailed and voluminous exposition of the internal sense of the book of Revelation to the tenth verse of the nineteenth chapter; after which it ends abruptly with a summary of the internal sense of the first fifteen verses of chapter twenty. The subjects followed out in the exposition are the revelation of the Divine Human, the preparation of the spiritual world for the Last Judgment after all in Christendom had been invited into the New Church, the performance of the judgment on the Reformed and the Roman churches, and the union of the Lord with the New Church in the heavens thereafter. Like the Arcana, this work gives the internal sense of hundreds of passages in other books of the Word, and it is therefore an invaluable exegetical source. Subjoined to nos. 932-1028 is a sectioned but serial exposition of the Ten Commandments; and between nos. 1091 and 1228 are to be found similarly arranged treatments of God, Providence and creation. Because these are philosophical in character they will be considered when we come to the philosophical works of the Writings.

     As its title indicates, the next work, Summary Exposition of the Prophets and Psalms, gives the internal sense of these books of the Word in a highly condensed form. The internal meaning of each chapter or psalm is reduced to a single sentence, or to several sentences each explaining a group of verses. At the beginning of the work there is a numbered table of subjects; and reference to this for the meanings of the numbers printed in boldface against the expository sections gives the reader the general spiritual subjects of the chapter or psalm being expounded. Evidently the importance of this little work far exceeds its size, for there are no fewer than nine intimations of it elsewhere in the Writings, and Swedenborg states that celestial angels rejoiced at heart over his intention to publish it for the common good of the New Church. The reason for this would seem to lie in the teaching that if man knew that there is an internal sense, and would think from some knowledge of it when reading the Word, he would come into interior wisdom and be still more conjoined with heaven, because he would thereby enter into ideas like angelic ones.*

126

For this little work makes it possible for men to do so with part of the Word.
* HH 310; AC 3316.

The Apocalypse Revealed, which is the last of the expository works, is also a consecutive exposition of the internal sense of the book of Revelation. It is much more compact, filling only some 800 pages, and the exposition is complete, giving the spiritual sense of the last three chapters, which deal with the completion of the Last Judgment, the formation of the New Heaven, and the descent from it of the New Church, which as to life is described as a bride and as to doctrine as a city. Between the chapters we find Memorabilia, which usually have reference to the doctrinal subjects dealt with in the chapters to which they are appended. These relations are found in only a few works, are sometimes repeated, and generally have their source in the Spiritual Diary. The Memorabilia will be dealt with in an appendix. The main difference between this work and the Apocalypse Explained is this: it shows clearly that from beginning to end the book of Revelation treats of a new church on earth which is to be called the New Jerusalem, and which is to succeed the consummated Christian Church. Swedenborg was apparently prepared to receive the idea of the New Church as distinct and distinctive while he was writing the Apocalypse Explained, which treats rather of the church universal-prepared through one work for another. This would seem to be why he abruptly stopped work on the Apocalypse Explained, leaving it unfinished and unpublished; although it is evident from the title page which he prepared that he had originally intended to publish it in London in 1759.
While the Writings expound the spiritual sense of thousands of passages in the Word, Genesis, Exodus and Revelation are the only books the internal sense of which is unfolded systematically and in detail; for the expositions of the Prophets and the Psalms are summary. The only other systematic expositions to be found in their pages are those of the Ten Commandments in Apocalypse Explained and True Christian Religion and of Matthew 24 and 25 in the Arcana.

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REVIEW 1967

GEMS FROM THE WRITINGS OF EMANUEL SWEDENBORG. By Basil Lazer. Published by the Author, Canberra, Australia, 1963, second edition, 1966. Paper, pp. 70.

This new edition of Mr. Lazer's pamphlet, intended primarily for missionary work and reviewed in NEW CHURCH LIFE, May, 1963, pp. 236-237, is more than a reprint. A new section to include selected passages from True Christian Religion has been added to the original selections from Heaven and Hell and Divine Providence. In this new material the compiler shows the same skill in making his selections and demonstrates that he has not forgotten the state of the beginner. However, it is not Mr. Lazer's intention that this pamphlet shall satisfy the reader's interest, for he again states in his introduction: "The 'gems' which follow are but a foretaste of what can be found in the great books we have been discussing; but inspiring as they are, they cannot give the reader the same degree of enlightenment and satisfaction as a thorough study of the books themselves. It is therefore hoped that these 'gems' may convey some idea of the quality of the truths these books contain, thus creating, not only an interest in them, but also in the other books of the 'Writings' a list of which will be found at the end of this booklet." In its expanded form this pamphlet should be of even greater use.
PROGRESSION INTO TRUTHS 1967

PROGRESSION INTO TRUTHS 1967

"When a man is being purified, then first of all are learned such truths as can be apprehended by the sensuous man, such as are the truths in the sense of the letter of the Word; afterwards are learned more interior truths, such as are collected from the Word by those who are in enlightenment, for these collect its interior sense from various passages where the sense of the letter is unfolded. From these, when known, truths still more interior are afterwards drawn forth by those who are enlightened, which truths together with the former serve the church for doctrine, the more interior truths for doctrine to those who are men of the internal church, the less interior for doctrine to those who are men of the external church. Both the former and the latter men, provided they have lived according to these truths, are taken up into heaven among the angels, and are there imbued with angelic wisdom, which is from truths still more interior" (Arcana Coelestia 10028: 2).

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SOURCE OF FAITH 1967

SOURCE OF FAITH Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Christians who are reluctant to think of the Bible as the only means by which God reveals Himself sometimes say that you do not get faith out of a book. With this the New Church man would agree wholeheartedly. Devoted as we are, or should be, to the study of the Writings, we recognize that spiritual faith is not received from the sacred books themselves or from the reading of them. Such faith comes only from the Lord, and it is implanted in the mind according to man's life.
     It is true that the Word teaches what we should believe and what we should do. It teaches truth and it testifies of good. But the knowledge of what is true and good is not faith and is not even of faith before a man is in charity. One of the most beautiful definitions given in the Writings is that faith is the Lord working through the charity with a man. It is when man enters into the first essential of charity by compelling himself to obey the truth of the Word which he knows in a life of repentance that the Lord begins to transform his knowledge into the truth of faith.
     Nevertheless, and this is equally important, such knowledge, which man must acquire for himself, is a store out of which the faith of charity can be formed, and it is the only store out of which that faith may be formed. If faith is not the rigid application of a specific law to every situation, neither is it instinctive or something to which we are led intuitively by the mere desire to be good and to do good. We do not get our faith out of a book; but neither can we get it apart from the books in which alone the Lord reveals Himself.

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PEACE OF MIND: END OR MEANS? 1967

PEACE OF MIND: END OR MEANS? Editor 1967

     A desire for peace of mind has become so prevalent in today's world that it has produced a literature of its own-the so-called "peace of mind" literature. Quite apart from its superficiality-suggesting as it does that attaining peace of mind is easy-that literature is both misleading and dangerous. It fosters the idea that peace of mind is to be sought for its own sake, as an end in itself; and it intimates that such peace is so desirable that nothing should be allowed to intrude which might disturb it or stand in the way of its being attained.
     Spiritual peace of mind is not attained easily; it comes only through combat and victory in temptation; and any real serenity that men have attained has come only after years of seeking, self-discipline and struggle. The search for peace of mind for its own sake is neither useful nor worthy; it can yield only self-gratification and satisfaction. Furthermore, in this world, where the good and the evil are together, there are many times when a man should be deeply disturbed! Peace of mind in the presence of injustice and evil is wrong, especially when the opportunity for corrective action is there. Then indeed a man should have no peace until he has taken a stand on the side of what is right. Nor is peace of mind desirable as long as man is in evils. Unless he becomes so disturbed by his own evils that he does something about them there is no hope for him.

     Angels have the deepest and most lasting peace the human mind can know; but they do not luxuriate in it as the realized goal of all their previous endeavors. Rather is it an inner quality which makes possible their complete dedication to and steadfastness in the life of use to the neighbor. Not only does this show the end for the sake of which peace of mind should be sought, it also suggests that peace and conflict are not mutually exclusive; for the qualities which characterize angelic life are not given upon entrance into heaven but are gifts bestowed by the Lord, though not fully realized then, during regeneration.
     No man could for long resist the hells in shunning his evils unless he had from the Lord an inner peace which serves as a force of combat from within. Without the security such peace affords he could not endure the discouragements and frustrations of temptation. But the Lord gives such peace to all who truly repent, and it is the peace of mind that should be sought; that inner serenity which is not disturbed by conflict, but provides a sure base from which man may enter into it, and when he has conquered, into uses. Man does not grow spiritually by struggle alone; he grows also by receiving inner peace from the Lord.

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CHURCH YEAR 1967

CHURCH YEAR Editor 1967

     The rhythm of worship in a living church reaches three peaks in the course of every year. Christmas, Easter and New Church Day mark the liturgical celebration of the Incarnation, the Resurrection and the Second Advent. At Christmas we celebrate the Lord's condescension to earthly birth; at Easter, the glorification of His Human; and on New Church Day, the birth of the New Church in the world of spirits, which event followed the formation of the New Heaven and preceded the establishment of the church on earth. Although it is not a festival in the same sense, a fourth observance may be added: Thanksgiving in Canada and the United States, and the harvest festival in other lands. Of these, the only one peculiar to the church is, of course, New Church Day.
     Rightly regarded, these festivals are not isolated events. They bear a definite relation to one another and form a series; and as such, and as peaks, they give coherence to and bind into a unity the church's weekly public worship throughout the year. At Thanksgiving we celebrate the Lord the Creator and creation, which involves His providence; at Christmas, the Lord the Redeemer and redemption; at Easter, the Lord the Savior and salvation; and on New Church Day, the Lord the Giver of eternal life. It might also be said that on New Church Day we celebrate the Lord as the Holy Spirit and the Divine Trinity; for that day marks the beginning of the real fulfillment of the Lord's promise to send the Holy Spirit, which He did in giving the Writings, and in the Writings the true doctrine of the Triune God is at last revealed.

     Thus in the cycle of the church's festivals we express liturgically the theology of the New Church-the whole doctrine of God; and if in our worship on them there is some perception of the Divine love that willed the end which is celebrated, some appreciation of the Divine wisdom as seen in the means, and a resolve to enter into the use that is marked by co-operating with the Lord, the festivals will indeed be peaks. They will exalt us to greater heights of love and worship than those which are attained in weekly and daily public and private worship.
     If our participation in the festivals of the church is to have this result, however, there must be preparation for them. Essentially this will consist in the preparation beforehand of an internal that may infill and qualify the external observance of the festival itself when it comes, and it will be both doctrinal or instructional and affectional. Thanksgiving, gratitude and praise enter into every festival of the church; but we cannot express them truly unless, through instruction in and reflection on the truths which apply, we have formed clear and distinct ideas of what it is that should evoke thanksgiving, gratitude and praise to the Lord.

131

Nor will these be definite affections, but rather vague emotions, unless they are produced by the spiritual affection of those truths. When such preparation has been made, however, we can enter fully into the external worship and proper festivities of the day, for within them there will be a living internal. And as we descend from one peak, we shall be looking forward to the next and gradually preparing to ascend it. Thus do we enter into the living series of the church's festivals, and find them ever new and different.
QUESTION OF ESSENE THOUGHT 1967

QUESTION OF ESSENE THOUGHT B. DAVID HOLM 1967

Editor of NEW CHURCH LIFE:

     Thank you for forwarding me a copy of the letter you received from Mr. Gordon Jacobs of Birmingham, England. [NEW CHURCH LIFE, February, 1967, page 86.] His remarks on my paper, "The Dead Sea Scrolls," are most welcome, and I would like to make two comments on
them.
     First, he queried my statement that the Lord, while on earth, spoke out against "literalistic understanding of the law of Moses" such as existed among the Essenes. Mr. Jacobs points out that the Essenes made "allegorical interpretations" of the various books of the Old Testament. This is quite true in the strict meaning of the phrase "allegorical interpretations." Therefore my wording leaves something to be desired. It should have read that the Lord "spoke out against literalistic applications of the law of Moses." The Essene application of the law was extremely literalistic. So much was this the case that they would starve rather than eat food not prepared according to the Essene application of the dietary laws given through Moses. This was the central point I was trying to bring out in that section of the paper which Mr. Jacobs queries. However, I would thank him for bringing the inadequate wording to my attention.
     Second, Mr. Jacobs' main point troubles me somewhat. He states: "It would appear that the Essenes did not confine themselves to a literal understanding of the law of Moses." I have considerable sympathy with this thought, for I, too, entertained it for a time during my study for the paper. I, too, found a passage in Philo which seemed to substantiate the premise-an even more remarkable one than Mr. Jacobs quotes. In Quod Omnis Probus Liber, Philo gives an eye-witness account of Essene interpretation of the Word. He states: "Then one took and read the Scriptures, while the rest listened attentively; and another, who was very learned in the Scriptures, would expound whatever was obscure in the lesson read, explaining most things in their time-honored fashion by means of symbols."

132

     Such a statement would certainly indicate "allegorical interpretations," and even give a New Church man pause to wonder if perhaps something of the spiritual sense of the Scriptures was understood by the Essenes. Yet a careful reading of the Essene scrolls and of the Writings would seem to deny their having any such understanding of the spiritual sense. In those of the scrolls which give verse by verse interpretations of the Psalms and the Prophets, called the Commentaries, of which only fragments remain, we do indeed have "allegorical" interpretations. However, in no sense do these interpretations approach an internal sense. For they are merely Essene interpretations of the Scriptures applied to their current, largely political, happenings and problems. To them, their Commentaries were a description of the literal fulfillment of prophecy in their day. These commentaries could even be described as an Essene "up-dating" of the literal sense of the Old Testament; for in them is found a "straight line" interpretation, dealing only with happenings in the natural world and having no ascent to the spiritual. In the strict sense, this is, of course, "allegorical interpretation." Still, the New Church man should take careful note that this is far from what he might understand by the same phrase, "allegorical interpretation." However, in no way would I intimate that this mistake has been made by Mr. Jacobs. It merely seems to me that it is a danger that should be pointed out to all New Church men.

     For the most part I have been very disappointed in the quality of such Essene interpretations. Let an example suffice. In interpreting Nahum 2: 11, it is said: "'Where is the abode of the lions, which was the feeding of the young lions, where the lion and lioness walked, and the lion's whelp, and none made them afraid'? This refers to Jerusalem which has become an abode for the wicked men of the heathen. [It] refers to Demetrius, king of Greece, who at the instance of them 'that sought smooth things' sought to enter Jerusalem. Never from the days of Antiochus until the time when the rulers of the Kittians arose has that city daunted the kings of Greece; and eventually it will be trodden under." Now it is true that in some cases a moral sense is derived from some of the interpretations. In interpreting Psalm 37: 8, it is said:
"'Refrain from anger and abandon wrath; fret not thyself, it tendeth only to evil doing. For evildoers shall be cut off.' This applies to those who return to the Law and do not refuse to repent their evildoing. Those, however, who are defiant about repenting their iniquity will be cut off."
     Such "allegorical interpretation" might well have paved the way for a deeper appreciation of the meaning of the Word.

133

We have indications of this also in the scroll of Hymns and to a lesser extent in the Manual of Discipline. "My rock is the Word of God" is an instance of this. Also, we find repeated references to searching for the true meaning of the Word that our lives might be guided rightly. Yet even such statements cannot be said to be an understanding of anything of the internal sense of the Word. For the spiritual sense of the Word is given by the Lord alone and can be entered into only through the science of correspondences and from the doctrine of genuine truth.* There is no real indication that the Essenes qualified on any of these counts. Indeed the men of that time were incapable of receiving the spiritual sense.** Men at that time were external and not receptive of spiritual truth.*** But, at the same time, this is not to say that the Essene movement did not serve as a preparation for a more internal understanding of the Word-as first witnessed in the early Christian Church and now far more fully in the New Church. Indeed the last reference to True Christian Religion holds some fascinating possibilities. The verb tenses seem to indicate that by the "baptism of John" there spoken of something wider than the actual mission of John the Baptist as a man is meant. Indeed his baptism is set aside by a special Latin word-baptisma, rather than the usual baptismus. Perhaps that entire section of True Christian Religion can be applied to the genuine elements of the Essene movement in preparation of the salvable remnant for the Lord's coming. This is, of course, a tentative position and one that would have to be borne out in another study.
* SS 25, 26.
** DP 264; TCR 206.
***TCR 688-690.

At any rate, even though the Essenes were external men and incapable of understanding the internal sense of the Word, still they do not seem to have been external in the usual negative sense as described in the Writings concerning the Jews as a whole. I like to think that Arcana 10691: 2 applies to the Essenes; for we are told there that with those who remain merely in orderly externals of the church, while they cannot know of the internal sense of the Word, still have it present with them and are affected by it.* This would do much to explain the wonderful moral truths we find in the Dead Sea Scrolls. It would also explain the Essenes' strong reform efforts and their sincere return to the Word of God as the one source of truth.
* See also SS 41e.
B. DAVID HOLM

134

GLOOM AND SUICIDE 1967

GLOOM AND SUICIDE B. DAVID HOLM 1967

Editor of NEW CHURCH LIFE:

     It seems a bit unfair to blame persons of certain political persuasions for fostering a climate of gloom and suicide. Yes, we should teach our children to respect the leaders of our nation, especially their office, even those leaders of minority opinions. Personal attacks are deplorable, but they are hardly a cause of suicide and gloom. Nor is the sorrow of some who believe that our nation is on the wrong course-and many a nation has fallen or taken an evil turn, such as Nazi Germany.
     Children are undoubtedly affected by prophets of doom and destruction by "the bomb," and these are not confined to one side of the fence. Yes, we must have trust in Providence. We know that God is caring for the eternal welfare of His people. But we cannot say: "Since I love my country and believe in God I know all is well with the nation." We must judge, and fight for what we believe.
     We cannot completely shield our children from seeing moral decay and atheism. In fact, we should not. Children must eventually recognize these evils so that they can fight them.
     But in the church we do not need to despair. Young people live to do great deeds, and ours have the star of truth to lead them. They need not feel that all is futility, as the agnostics and atheists. Ours have a mission. If they use revealed truths they are better equipped than others to fight the ills of this world, and they can take part in the Lord's work of building His church. This is the only real cure for the evils and misfortunes of our nation and of the world.
     CHARIS P. COLE
Title Unspecified 1967

Title Unspecified MARY GRIFFIN 1967

Editor of NEW CHURCH LIFE:

     The article, "Gloom and Suicide," advocates that we inculcate "faith, not futility," in our young people. Who can dispute this? But should not the title of the article be along another vein, say, "The Effect of Negative Thinking on Patriotism"? With two short paragraphs the "suicidal climate" is narrowed down to lack of patriotism.
     Undoubtedly the "negative aspect" has been emphasized. It presses in all around us: on the TV screen, in the daily paper, maybe even in our own interpretation of life. From negative thinking life is biased along the lines of futility.
     An apathetic or hopeless attitude is the usual reason for the wish to live no longer. Suicide, the final act of the negation of life, could be the result of negative criticism, whether it be of the country, the church, the foundations and officers of any necessary institution, or of self.

135

     Young people who hear criticism, it was pointed out, do not always understand it. Useful criticism, constructive criticism, need not be carping. And yet there have been times around the dinner table in New Church homes when sermons have not always been discussed in an affirmative way. Adults have been known to criticize other adults who are in authority over young people in front of the young people. Teachers have commented on students at parties where listeners hear and carry what they have heard, or sometimes what they think they heard. Partially these comments and criticisms may stem from our feeling that we know each other better than we do.
     The "right" to criticize comes only with the knowledge of a subject, the authority of office, and the proper environment in which to criticize. Severe criticism even of ourselves is expected of us only "once or twice a year," lest, perhaps, we become too pessimistic and lose hope.
     Apathy and hopelessness, the deprivers of the happiness of life, and sometimes of life itself, can come from useless hypocritical attitudes that we harbor ourselves and in which we anchor our children's minds.
     MARY GRIFFIN
Title Unspecified 1967

Title Unspecified ZOE G. SIMONS 1967

Editor of NEW CHURCH LIFE:

     I would like to thank the writer of the article, "Gloom and Suicide," in the January issue of NEW CHURCH LIFE for a well expressed point of view which has long needed airing and with which I most heartily agree. The question that has bothered me for some time is, why do we have this gloomy "view with alarm" feeling concerning our church and our nation? Why have we in the church, along with other intellectuals and writers allowed ourselves to be immersed in such a negative attitude?
     It does not seem to be "popular" to the optimistic. In reply to my criticism of his recent "downbeat" attitude compared with his happier point of view a few years ago, a current radio commentator answered:
     during much of that time, I woke up feeling wonderful, and went to sleep feeling wonderful. My views on life, politics, and general human destiny had changed. I had become an optimist, which ultimately meant - that professional ruin stared me in the face. . ."!
     Others obviously feel the same way; and so we hear more about school dropouts, delinquents, corruption, the stupidity of our foreign policy and the immorality and mismanagement of our involvement in war. Only in the space program does there ever seem to be any optimism.

136

Perhaps this is because there we are looking outward and upward instead of in to ourselves!
     In the church we cannot help being influenced by this intellectual climate, and in addition we each have our own disappointments, frustrations and physical problems. But with a true acknowledgment of the leading of Divine Providence, and that the source of many of our anxiety feelings is the spirits with whom we allow ourselves to be associated, we should be able to do a better job of remaining affirmative and optimistic. The Arcana, no. 6202, tells how, when man is being regenerated, he is let down into his proprium when he immerses himself too much in bodily things; and in this state angels combat with the spirits who flow in both in general and in particular and cause feelings of anxiety, calling up the evils which he has done, and putting a wrong interpretation on his goods. The number indicates that this is a spiritual temptation, which state is entered into when loves are attacked.
     Can we assume that if we come into a state of anxiety concerning the future of our church and country, this is because a love, a good love, is being attacked? We have to look carefully into the nature and quality of our love of church and country. We may be too narrow in our concept of this love. We may have a true conscience concerning the things to be loved, or we may be prey to those spirits described in Arcana no. 5386, who "raise scruples in matters where there need be none . . . for what true conscience is they know not, because they make everything that comes up a matter of conscience; for when any scruple or matter of doubt is suggested, there are never wanting things to strengthen the doubt and make it burdensome. When such spirits are present, they also induce a sensible "anxiety in the part of the abdomen . . . they are also present with man in temptations. I have talked with them and noticed that they have not enough extension of thought to acquiesce in the more useful and necessary things; for they were unable to give attention to reasons, being tenaciously set in their own opinions."
     But temptation is an adult state, so why should we burden our children and young people with all its variations and implications? As said in the article: "we try to avoid advancing states beyond the age at hand." Therefore, why should we make them attempt to understand and take responsibility for their own spiritual life? By making them conscious of our own guilt feelings, and their own evil inclinations, we tend to that tranquillity of childhood mentioned in Arcana 3696, during which time the emotional and spiritual muscles should be allowed to grow strong
and confident.
     And why should we feel a guilt which causes us to become prey to the influx of spirits who desire to press us down with anxieties and false conscience?

137

Perhaps because we secretly claim for ourselves the truths and goods of the Lord's church, and so make ourselves righteous! In Arcana 5758 it is said: "This is the source of many evils; for he then regards himself in everything that he does for the neighbor, and when he does this he loves himself above all others, whom he then despises, if not in word, then in heart." This is what we do when we look out upon the world and judge it, and look around us in the affairs of the church and judge them. We come into the love of self-intelligence, and all the responsibilities and anxieties which this love brings. But, says Divine Providence 320, "if man believed, as is the truth, that all goods and truths are from the Lord and all evil and falsity from hell, he would not appropriate the good to himself and make it meritorious, nor appropriate evil to himself and make himself guilty of it."
When we really believe in Divine Providence we do not have anxiety about the future. We do not have false scruples and worries about unimportant things. We try not to burden our children with our guilt feelings or preconceived prejudices. We cannot insure a peaceful, prosperous or even happy natural life for our children; but we can attempt to guide them to meet the future with courage, integrity and a willingness to co-operate affirmatively with the leading of Divine Providence. For Divine Providence, we are told in Divine Providence 59, "in its whole progress with man, looks to his eternal state . . . those who think from time and space can scarcely perceive this, not only because they love temporal things, but also because they think from what is present in the world, and not from what is present in heaven."
ZOE G. SIMONS
Title Unspecified 1967

Title Unspecified SALLY HEADSTEN 1967

Editor of NEW CHURCH LIFE:

I was very interested in the article entitled "Gloom and Suicide" in your January issue. I felt that the author presented his ideas clearly and rationally while expressing dismay about intolerant attitudes in the church which, in so far as they exist, cause concern and alarm in adults who strive to be mature and charitable individuals. His criticism seemed thoughtful and detailed and does not need emphasis. However, his perception that negative adult attitudes may influence young persons toward suicide does need elaboration, in my opinion, in order to clarify the relationship between the breakdown of external authority and the breakdown of internal controls.
We all know that human behavior is a multi-determined, highly complex, intricate matter, not lending itself to simple equations of A causing B.

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There is no one answer as to why persons take their lives, and in specific cases of suicide, reasons are often obscure. For example, we may accept a man's suicide caused by loss of money, job or a loved one, but we may be confused if we hear of suicide as a reaction to a promotion, higher status, or new responsibilities; yet both happen. Why one person reacts to failure by suicide and another reacts to success by the same fatal maneuver is an individual matter, and our attempts to understand must be in terms of the person's background, his strengths and weaknesses, his psychic economy. What was the situation which provided the stress and why did the individual find that particular set of circumstances intolerable are questions to pursue, even though we may never be satisfied with the answers.
     In seeking general underlying causes for breakdowns in human behavior, including suicide, we can turn to the knowledges of psychopathology which have been painstakingly and scientifically gathered, studied and organized during this century. One of the keys lies in the parent-child relationship which has been researched and emphasized; for the child, in contrast to other animals, has a protracted dependency on his parents, and to a great degree is molded by his environment. That parents and other adults obviously influence the development of children does not need to be belabored, for it is one of the premises in New Church education. The findings of modern psychology help us to understand how these influences may be received by the child.
     Freud was the first to conceptualize the modus operandi of the infant according to the "pleasure principle." Simply stated, the infant wants pleasure and rejects unpleasure, or pain. The parental task is, as every parent knows, to sulistifii--reality for pleasure by helping the child modify, control and master his greed, his demands, his rage when frustrated, and to help him postpone gratification or to renounce it altogether. In the process of upbringing the child gradually incorporates or "introjects," in the words of the psychologist, the parental "no, no's," their standards and prohibitions; he wants their approval and he fears their punishment. Wanting to be like the parents, to model himself after the loved adults in his world, encompasses a large part of the pre-school child's life. With the initiation of school, teachers, and other adult figures become important to his growing inner world, and he may choose to copy and incorporate attitudes of these influencing adults.
     As adults ourselves, we have, whether we want it or not, the responsibility of providing models of behavior for the young.

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If they fear us, they will obey or rebel, and if they love us, they will want to be like us. If we are successful in influencing them, our code of conduct, our ethics, our morality will become part of themselves through the process of identification. If we see the world as dark and frightening, our country controlled by evil men; if we hold rigidly onto systems and ideas as only good or bad, right or wrong, black or white; our children will grow up afraid and intolerant of the shades of grey that exist in all behavior and in all peoples. They will seek for perfection, not only in others, but in themselves. The voice of authority which was on the outside will become the inner voice of conscience, rigidly condemning all impulses as "bad," tyrannically demanding unobtainable standards. If the important adults in a child's life are intolerant of the weaknesses of men, and if that child wants to be like those adults, he will become unable to endure his own weaknesses. Many are familiar with the saying, "to control our children, first we must control ourselves." Similarly, if we want our children to respect themselves, to tolerate their angers and disappointments, to maintain hope in the face of failure, we must provide them with models of behavior which offers respect, tolerance and understanding for those who differ from us, emphasizing their strengths and minimizing their faults. This, I feel, is the deeper message implied in "Gloom and Suicide." To tear down authority may help to destroy a child's inner controls.
SALLY HEADSTEN
FREEDOM AND CONSCIENCE 1967

FREEDOM AND CONSCIENCE 1967

"The quality of the freedom of the spiritual man appears from the consideration that he is ruled by the Lord through conscience. He who is ruled by conscience, or who acts according to conscience, acts freely. Nothing is more repugnant to him than to act against conscience. To act against conscience is hell to him, but to act according to conscience is heaven to him; and from this anyone may see that acting according to conscience is freedom. The Lord rules the spiritual man through a conscience of what is good and true; and this conscience is formed in man's understanding, separated from his will." (AC 918)
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

The Rev. Alfred Acton, who has served as Resident Minister of Sharon Church, Chicago, Illinois, since his ordination in 1964, has accepted a call to the pastorate of Sharon Church.

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Church News 1967

Church News Various 1967

     DURBAN, SOUTH AFRICA
     A group of young marrieds, as that is how we like to be called, banded together last year to produce a play by Agatha Christie entitled Murder at the Vicarage. Stage productions, one hears, are usually associated with blood, sweat and tears. Certainly there was much sweat, and perhaps a few tears, but no blood-although we did consider using tomato sauce on the "Colonel." Mostly it was fun: fun for all of us, except, possibly, our producer. A cast of twelve people working together for two months to give approximately 250 people a good performance over three nights. From the cast's point of view, I would say, yes, every time. The Buss Brand Home Brew was well in evidence during "tea" breaks, and so were the cigarettes and cigars!
     Building the set was a hard job well done, with the boys, ably assisted by the "weaker" sex, urging each other on to greater efforts. Apart from the use performed in raising money, the attendant uses during rehearsals are possibly greater: a sense of responsibility and unity of effort, getting to know one another better, and striving to do one's best, for the play must go on! Someone was heard to say that he was delighted by the aplomb and assurance of the cast, the vast improvement in stagecraft, and the diction, which was top class. The set, too, was par excellence, and every detail was observed. These were some of the things that went to make up a perfect whole. The three performances realized about R140.0O, which has been deposited in a fund to equip our new stage at Westville, when we eventually move.
     A proposed sub-division of the Westville property has been submitted to the Executive Board by the surveyor and has received its approval. These plans will be submitted to the Westville Board. It is estimated that it will he eighteen months before final approval can be received, although it is possible that within twelve months we may be able to dispose of lots, subject to final approval. Also, if special permission is obtained, it might be possible to begin construction of the church, and even of the manse as well.
     On Saturday, December 11, the Society gathered in the hall for the twofold purpose of watching the Kainon School's closing ceremony and concert and of saying farewell to Miss Pemberton as the school's teacher for forty years. The whole afternoon went with the usual efficient swing of these school closings, but no one could fail to be touched by the poignancy of the atmosphere. Miss Pemberton is retiring after forty years of incredible devotion and competence. How can we put into words how she will be missed? We can only tell her of our appreciation and thanks, and of the certainty that she will become a legendary figure in the history of Kainon School. After the concert, the pupils gave her a table lamp and Mr. Heinrichs presented her with a stereo-radiogram and wireless, together with a check. Here are some of the things that Mr. Heinrichs said.
     "We realize that your years of service have not been easy. You have had to contend with very difficult conditions throughout your teaching career. Among other things, you have had to cope with inadequate facilities and equipment, but you have never complained. In your career as a teacher you displayed great patience, determination and imagination. With your gentleness you won the affection and respect of all your pupils. This is not a happy occasion for any of us. It is difficult for us to think of Kainon School without you.

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Nor is it a happy occasion for you. We know the love and devotion you brought to your work. It is not easy to retire from a work of love." One very touching moment came when the children clustered around her to watch her open their gift. And so we say farewell to Sylvia as teacher; but we know that her heart will always be with the school; and that she will always be "on tap" for advice-sought because of her invaluable experience-for future teachers to come.
     For the children there was everything to make their Christmas party a long remembered afternoon: stacks of goodies prepared by the ladies, soft drinks, ice-cream, and the beautiful Christmas tree decorated with lights and ornaments. After tea, each of the children was presented with a gift by Mr. Heinrichs, and then the Mums settled down to their tea. For the first time, the Women's Guild gave a party this year for one of the Mission societies, Claremont. The children ranged from tiny tots to teens, and they were all dressed in their best. Each child received a present, a cold drink, an iced cake and an icecream cone. Soon all the children-plus several parents and, of course, the Umfundisi (Minister)- were happily chewing, sucking and licking. As the party broke up, Mr. Nzimande told me that it was the most delightful thing that had happened to them, and that for most of the children it was the only Christmas cheer they would have, and certainly the only present they would receive.
     The tableaux this year followed the children's service on Christmas Eve. There were five scenes: The Annunciation, The Shepherds in the Fields, the Wise Men and the Star, the Adoration of the Shepherds, and the Four Angels from the Four Quarters of Heaven worshiping the Lord in His open Word. As usual, the children loved the tableaux; they really make the Christmas story living. The Christmas morning service was well attended, and the church looked lovely with huge bowls of red and white flowers. Mr. Heinrichs spoke on "Bethlehem" and explained that the word, Bethlehem, means the "house of bread." By His very birthplace, then, we are reminded of the fundamental purpose of the Lord's advent: that He might give men the everlasting bread of life for the nourishment of their souls; and, further, that He might make His advent into our lives when we have acquired that spiritual charity-a love of what is genuinely good-to which spiritual bread corresponds. If we seek the bread of life which the Lord brought to men on earth by receiving the Divine truth of the Word into our thoughts and the Divine love in our hearts, so that it can manifest itself in our affections, then will our spirits be brought into the angelic form, and we shall enter into the angelic joy that prevailed at the coming of the Lord into the world on the first Christmas Day.
     SERENE DE CHAZAL

     WASHINGTON, D. C.

     The months that have passed since the dedication of our new church building in November, 1965, have been good and productive ones for our society. The building has justified our hopes in providing us with excellent facilities for church and related society uses, including Friday suppers, Sunday school and social functions. In addition, it has enabled us to expand and improve on existing activities and to undertake new ones, which gives rise to the hope that our society will continue to grow both in usefulness and in size.
     With the excitement and inspiration of the dedication weekend still fresh, we welcomed the resumption of services and doctrinal classes after an unavoidable lapse of too many weeks. Mr. Schnarr continued and concluded a series, begun the year before, on the Most Ancient and Ancient churches, and gave a short series on the meanings of the Lord's names. In the fall of 1966 he introduced the subject of our present classes, "The Degrees of the Mind."
     In addition to Mr. Schnarr's fine classes and sermons, we have heard several visiting preachers during the past eighteen months. The Rev. Robert S. Junge preached a sermon on "Temptation" and gave a doctrinal class on "The Five Senses" and their application as a means of instructing children on the natural, moral and spiritual planes.

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The Rev. Erik Sandstrom visited us twice. His first visit was prior to the General Assembly, and he appropriately chose as the subject of his class the uses provided for by such an assembly. On a later visit he gave a class on the origin of evil in the individual, which arises from his turning away from the Lord, and preached a sermon on reading the Word in the light of universal truths. The Rev. Hugo Lj. Odhner preached a sermon on the familiar parable of the wheat and the tares which has since been published in NEW CHURCH LIFE. The Rev. W. Cairns Henderson gave a class on reading the Word in which he left no room for doubt as to the importance of regular reading, and preached a sermon on three ways in which the Divine truth is approached. In the fall of 1966 we had the pleasure of a visit from the Rev. Daniel W. Heinrichs, pastor of the Durban Society, and his wife and family. While be was here, Mr. Heinrichs preached a sermon on "Forgiveness" in which he stated that the extent of our forgiving is a measure of our love to the Lord. More recently, the Rev. Roy Franson of Miami stopped here on his way to the Annual Council Meetings. Mr. Franson's class was entitled "Gentiles-Christian and Others," and in it he emphasized the need for a correct understanding of who are the Gentiles. The following Sunday he gave a sermon on "Contentment."
     The completion of our building brought to a conclusion months of careful planning and bard work in one area and opened the way for more of the same in other areas, particularly in the fields of education and community development. The Education Committee, which up to this time has been involved primarily in the Sunday school program, has recently undergone changes in order to expand its activities as we begin to look to the establishment of a day school. A new committee, the Day School Development Committee, has been appointed by the pastor to undertake the monumental task of determining and finding ways to meet local and state ordinances, teacher requirements, equipment, needs, financing, and so on. Society support for this endeavor was formally expressed in a resolution unanimously adopted at the annual meeting on January 13, 1967, and we look forward to the time when our children can attend a New Church elementary school here.
     Another new Education Committee project is sending out General Church religion lessons to the children under the pastor's jurisdiction in the south. Believing that it would increase the effectiveness of his work with these children if he could also work closely with the teachers who correspond with them, Mr. Schnarr asked the committee to undertake this project in the fall of 1966, after obtaining the consent of the General Church Religion Lessons Committee. At present, this program includes twenty- nine children from kindergarten through eighth grade. Each teacher is responsible for one or two grades, and all meet frequently with the pastor for discussion and suggestions. To date, the response from children, parents and teachers alike has been most affirmative.
     The other major effort in the Society at this time is the development of the sixteen-acre tract adjacent to the church property for use as a New Church community to be called Acton Park. The board of trustees of Acton Park, Inc., has been meeting for over a year to draw up plans for the community; but until recently progress has been hindered by the seemingly endless revisions required by the Maryland Park and Planning Commission, which has authority over such matters. It now appears that we are nearing the end of this phase, and the corporation hopes to put several lots up for sale in the near future.
     In February of 1966 the Washington Chapter of the Sons of the Academy hosted the Sons International executive meeting. This event brought visiting Sons from Glenview, Chicago, Bryn Athyn and Detroit. The highlight of the weekend was the Sons' sponsored banquet and program, at which we were privileged to hear the Rev. Alfred Acton of Chicago speak on "Continuous New Church Education."
     March 1966 brought the senior boys from the Academy for their annual visit to the nation's capital and, as has been our custom and pleasure in past years, the Society held a banquet in their honor.

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The program which followed featured three speakers: Mr. Jerome Sellner reviewed the many opportunities available to residents of the Washington area; Mr. George Cooper gave a brief account of the construction of our building and outlined plans for Acton Park; and Major Dean Smith spoke on and showed several films pertaining to the missile program. The senior boys were followed in May by their counterparts from the Girls School, and they, too, were invited to a banquet. After dinner, Mrs. Jerome Sellner, Women's Guild president, spoke on the uses the Guild performs, and Mr. Schnarr said a few words on the growth of the church and the part that young people can play in its continued expansion. The evening ended with some lovely singing by the girls, including scenes from their operetta.
     The first wedding in our new building took place on August 13, 1966, when Mr. Victor Odhner of Bryn Athyn married Miss Terry Clifford of Bowie, Maryland. It is always a delight to participate in the especially lovely sphere of a New Church wedding, and we hope for many more opportunities to do so.
     Another society event worth noting was the Thanksgiving Dance put on by Mr. and Mrs. Jerome Sellner and their committee. Our usually bright and efficient Friday supper room was softly lighted and decorated with cornstalks and jack-o-lanterns, and the program included dancing, entertainment and refreshments. It was the first such formal affair to be held in the Society, and judging by the enthusiastic response of all who attended, it will not be the last.
     In a society of our size, the departure of friends is always keenly felt. So we regret the departure of Lt. Cmdr. and Mrs. Harrison Gholson and family to Orange Park, Florida, Mr. Malcolm Gyllenhaal to Philadelphia, and Mr. and Mrs. Barry Simons and daughter to Cleveland. In addition, we shared the sadness of Mr. and Mrs. Charles Doering over the death of their infant son, Gregory Charles, who passed into the heavens on November 19, 1966. In the resurrection service Mr. Schnarr gently reminded us of the lovely states through which children pass in the other world, and that while the Lord never wills that an infant die, He is able to perform special uses to mankind by means of children in heaven.
     While society growth cannot be measured in terms of membership alone, we are always delighted when newcomers arrive. In the past year and a half it has been our pleasure to welcome Mr. and Mrs. Joel Trimble and son, the Misses Sydney Coffin and Rachel Halterman, and Mr. John Iungerich. During the same eighteen months our infant population was increased by six. A society is, or should be, a collection of individuals whose conviction in the doctrines set forth in the Word brings them together in a common effort to promote the growth of the Lord's church on earth. We will be successful only in so far as He blesses our efforts and opens our hearts to receive Him.
     GAEL PENDLETON COFFIN
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

The Rev. Daniel W. Goodenough, Jr., assistant to the pastor of the Olivet Church, Toronto, Canada, has accepted appointment as an Instructor in Religion and History in the Academy of the New Church, effective September 1, 1967.

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OUR MODE OF SELECTING AN EXECUTIVE BISHOP 1967

OUR MODE OF SELECTING AN EXECUTIVE BISHOP WILLARD D. PENDLETON 1967

     Announcements

No. 4

APRIL 1967
     (Delivered to the Joint Council of the General Church, January 28, 1967, Bryn Athyn, Pa.)

     At the Annual Meetings of the Council of the Clergy held in January 1964, I was requested to appoint a committee to review with me our mode of procedure in selecting an Executive Bishop. The reason for this request was that it was felt that it would be useful to do this while the events of the recent selection are still fresh in our minds, and at a time when we are not actually engaged in the process. It was held that review made under these circumstances would provide not only a better recall, but would also provide for greater objectivity.
     In response to this request I appointed a committee consisting of the Rev. Messrs. Cairns Henderson, Ormond Odhner and Martin Pryke, and invited them to consult with me in regard to this matter. What I have to say to you, therefore, is in part a committee report, in part a review of fundamental concepts, and in part some reflections of my own in regard to our present procedure.
     I would observe here that this was originally intended to be a report to the Council of the Clergy, but as it developed it became increasingly apparent that while both the priesthood and the laity have their part in the selection of an Executive Bishop, the one cannot be considered without reference to the other. I have therefore chosen to present this report to the Joint Council rather than to the Council of the Clergy.
     For the committee I can report that after careful consideration we came to the conclusion that our present mode of selecting an Executive Bishop is adequate, in that it seems to provide for the greatest possible freedom of the three bodies concerned in the process, namely, the Council of the Clergy, the Board of Directors and the General Assembly.

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     It should be noted, however, that some dissatisfaction was expressed with the manner in which the Council of the Clergy proceeded to nominations. Whereas formerly nominations had been made from the floor, on this occasion it was moved that nominations be made by ballot. The motion was passed without objection. The fact that in retrospect some members of the Council of the Clergy felt that this was not a desirable practice should be observed by that Council, but all that the committee can do is to recommend that in the future those who object to this mode of procedure state their objections when the matter again comes before the Council.
     Another subject which occupied the attention of the committee was the use of the ballot in the election of the Executive Bishop in the General Assembly. You will recall the difference of opinion which existed in regard to this matter. After a full discussion in Joint Council, where both those who wished to vote by voice and those who wished to vote by ballot were represented, the matter was finally referred to the General Assembly without recommendation. In this I believe that the Joint Council acted wisely. To have made a recommendation in regard to a highly controversial issue would have been interpreted by many as an imposition upon their freedom. It was recognized, therefore, that only the General Assembly could determine the manner in which it wished to proceed. The committee appointed by me from the Council of the Clergy would therefore also let the matter rest; recognizing that we now have two precedents in this matter, and that the General Assembly must choose between them.

     We come, then, to the subject which occupied most of our attention. I refer to the function that is performed by the Council of the Clergy in the selection of an Executive Bishop. I think I can say with assurance that it is now recognized by all concerned that the right to place the name of a candidate for the office of Executive Bishop before the church belongs to the priesthood. This was not always so; and if it was, it was not clearly understood. While it is true that in his address on government delivered to the first General Assembly in June, 1897, Bishop W. F. Pendleton said: "The recognition of a common head should be a voluntary act of all the parts that constitute the common body"; and that "such a recognition or expression of a choice [should] begin or be initiated in the house of the clergy";* it is to be noted that the clergy acted only after having been invited to do so by the General Assembly. There was a reason for this at the time, however, in that the church was in process of organization, and it seemed fitting to Bishop Pendleton that the first official act in the selection of an Executive Bishop should stem from the General Assembly.
* NEW CHURCH LIFE, 1897, p. 109.

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     In 1916, when the church again proceeded to the selection of an Executive Bishop, a meeting of the Joint Council was called by Bishop N. D. Pendleton who, at the time, was serving as Acting Bishop. The purpose of this meeting, as stated, was to consider the mode of selecting a Bishop. Several proposals were made, but two of them deserve our attention in that they are specifically referred to in a letter written by Bishop N. D. Pendleton to Mr. Raymond Pitcairn dated February 17, 1916.* One of these proposals was that the Council of the Clergy hold a meeting to suggest candidates, and that these suggestions be transmitted to the Executive Committee (now the Board of Directors) for its consideration. The other proposal was, in effect, the same order that we follow at this day. In both instances Bishop Pendleton objected.**
* NEW CHURCH LIFE, 1916, pp. 240-247.
** Minutes of the Joint Council, February 11, 1916.

     In the first instance, we can readily see why Bishop Pendleton objected. The function of the Council of the Clergy is not to suggest names, but to name; that is, to present the candidate of its choice to the church. In the second instance, the reason for his objection is not immediately clear, particularly in the light of the fact that what was proposed was essentially the same order which is in effect at the present time. The answer to this, however, is found in the letter that Bishop N. D. Pendleton subsequently wrote to Mr. Raymond Pitcairn. He said: "Let us suppose that Mr. Alden's proposal, or the one presented by you, had been offered as a resolution and adopted. In that case the mode of procedure would have become obligatory. Under such a resolution the initiative would have been conferred upon the Council of the Clergy. To this I objected on the ground that it has been with them from the beginning of our Church as a power derived from the priestly office."* In other words, what Bishop Pendleton was defending here is the principle that the power of initiament in matters of government is not conferred upon the priesthood by the General Assembly, nor by the Joint Council, nor by any other body, but belongs to the office.
* NEW CHURCH LIFE, 1916, p. 242.
     In support of this principle I would call your attention to the teaching of the Writings that "the priesthood is the first of the church."* To that which is first belongs the right of initiation, particularly as this applies to matters of ecclesiastical government. "Priests," the Writings state, are "governors over . . . ecclesiastical affairs"; that is, over the affairs of the church;** and as the presiding or Executive Bishop is the chief governor of the church, it follows that his selection should originate in, and with, the priesthood.

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With the priesthood this is a matter of illustration and enlightenment, which belongs to their office; it cannot be otherwise.***
* AE 299.
** HD 214.
*** TCR 146.
     Because this principle is now generally recognized throughout the church, there is no need for a meeting of the General Assembly or the Joint Council to consider modes of procedure before the clergy has acted. It is the clergy which takes the initiative from the outset. But having named their candidate, their function as a council is completed unless the Board of Directors, having received the name, should request further consideration.
     I would recommend, therefore, that the members of this council read or as the case may be, reread Bishop Pendleton's letter to Mr. Pitcairn. I would particularly urge the younger members of this Council to do so. We all should be thoroughly acquainted with the principles underlying our present mode of procedure in the selection of an Executive Bishop. I also would recommend, to serious students of the subject, the minutes of the proceedings of the Council of the Clergy and the Joint Council held in February 1916. Without these minutes, Bishop N. D. Pendleton's letter to Mr. Raymond Pitcairn cannot be fully understood. What is more, the minutes of those proceedings require a background in the proceedings which led up to the selection of Bishop W. F. Pendleton as the first Bishop of the General Church. To complicate matters even further, these in turn are not fully meaningful apart from an understanding of the states through which the church passed in the separation from Bishop Benade. Bear in mind that our existing mode of procedure in the selection of an Executive Bishop has historical origins, and that without a firm grasp of these origins we cannot defend our present procedure except as a matter of tradition.

     If I emphasize this it is because I have become increasingly aware of a growing obscurity of thought among us in regard to these matters. As an illustration of this, I would observe that on several occasions I have been asked by younger members of the Council of the Clergy why the nomination of the Council of the Clergy is submitted to the Board of Directors before it is presented to the General Assembly. No member of the Council of the Clergy would have asked that question in 1916! Bear in mind that with a few exceptions, the priests who constituted the Council of the Clergy in 1916 had previously served under Bishop Benade. Along with the lay members of the Executive Committee, they were determined to protect the church from any appearance of ecclesiastical autocracy.

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This is clearly reflected in the minutes of the 1916 meetings of both the Council of the Clergy and the Joint Council. It is further reflected in Bishop N. D. Pendleton's letter to Mr. Pitcairn, where, in speaking of the desirability of consultation between priests and laymen, he said: "It would give opportunity of considering the suitability of the candidate from the standpoint of the laymen as well as from that of priests. It appeared to me obvious that the judgment of representative laymen, and especially of those intimately associated with the priests in the work of the Church, should be heard in this matter; that it should be granted its due influence on the ground that laymen are qualified to judge of the qualities which will make a man a suitable Bishop of the Church from their viewpoint; and that for this reason, occasion should be provided in order that such judgment might find expression. In this case, judgment would be given and counsel interchanged between priests and laymen in a more intimate way than is feasible on the floor of a General Assembly."*
* NEW CHURCH LIFE, 1916, p. 241.

What Bishop Pendleton was insisting upon here was his conviction that an orderly means should be established whereby the reaction of the laity to the Council of the Clergy's nomination could be voiced before the name was submitted to the General Assembly. As noted, only one negative vote was cast against this proposal, on the grounds that it involved a yielding of the priestly prerogative. But Bishop Pendleton said:
"I am not yielding anything."* That he was not yielding anything is clear from the statement already quoted in which he rejected the proposal made by the Rev. William H. Alden on the grounds that it carried with it the implication that the right to proceed to the naming of a Bishop was being conferred upon the Council of the Clergy by the Joint Council.
* NEW CHURCH LIFE, 1916, p. 241.
How strongly Bishop Pendleton felt about this becomes evident from further quotations from his letter to Mr. Pitcairn. He says: "The form of our church government is episcopal. The Bishop carries the full powers of the priesthood, ordains all priests and names all pastors. No one-priest or layman-has questioned this; it is acknowledged by all. This acknowledgment is based on the apperception that our form of government is drawn from the Divinely revealed statements that the priests are governors of the Church, and that there must be order and subordination among priests; also from the doctrine delivered in Coronis 17, concerning the perfection of a trine in just order, as in the church where there is a primus injulatus, parish priests, and curates under them.

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The Bishop carries the full powers of the priesthood, and therefore represents in his administration the whole use of the priesthood. It is on this ground that the Bishop alone, of all priests, ordains into the priesthood and names pastors of the churches, the people of the churches choosing one from among those named."*
* NEW CHURCH LIFE, 1916, pp. 242, 243.
To this I believe that all of us would subscribe at this day. I am not aware of any revision of thought in regard to the functions that are proper to the episcopal office. But Bishop Pendleton continues: "If, then, it is agreed to by all that the Bishop alone should ordain and nominate pastors-if this is important, if it is vital to the proper exercise of the episcopal function in the church (and the term Bishop would be a mere name if the office were stripped of these powers)-how, then, about the ordaining and naming of a Bishop? That the ordination of a Bishop should be performed by a Bishop is freely granted. But according to our long established custom, the Bishop also nominates the pastors of the churches. Is not, then, the naming of a Bishop of a Church also an episcopal function? If we had a number of dioceses and several bishops, it would doubtless be agreeable to our order for the primary or initiatory nomination to come from the House of Bishops. But where such a house is lacking, the episcopal function of naming must devolve upon the priesthood as a whole, since the priesthood as a whole has episcopal power, and must be able to exercise it upon occasion. The power is, as I have said, that of naming. It is, if you please, a wise limiting of the field of choice. It is so in the case of a pastor, where there is a placing of the name of one or more suitable candidates before the church for acceptance."*
* NEW CHURCH LIFE, 1916, p. 243.

This, of course, raises the age-old question of whether the name of one candidate, or the name of more than one candidate, should be placed before the General Assembly for its consideration. Those who believe that the name of more than one candidate should be submitted to the church refer to the passage in the Apocalypse Revealed where it is explained how the Bishops of the Church of England in Swedenborg's time held their clergy in subjection by the practice of submitting only one name to the king for his approval in the appointment of priests to churches. It is to be noted, however, that with us at the present time the name submitted to the church does not come from the Bishop, nor from a House of Bishops, but from the Council of the Clergy. This, in itself, I believe, provides sufficient protection from the spirit of subjection that is spoken of in the passage from the Writings. Yet I also agree with Bishop N. D. Pendleton that in essence, the naming of a Bishop is an episcopal function, and that this is true whether it is performed by the Council of the Clergy or whether it is performed by a House of Bishops.

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At all events, we are not considering the same thing as that referred to in No. 716 of the Apocalypse Revealed; for whereas in that case the nomination came from the bishop and appointment was by the king, whose appointment was binding, in our case the nomination is made by the Council of the Clergy, and perhaps in the future may be made by a House of Bishops, but it can be rejected by the General Assembly. There is a world of difference between these two processes. But be this as it may, I do not believe that the Council of the Clergy should be required by the church to present more than one nomination. I think we can safely assume that the Council of the Clergy will continue to act in the best interests of the church, and in so doing should be left in freedom to determine for itself at the time whether one or more nominations are desirable. In this it is not to be forced by those who hold that presentation of one name is undemocratic; neither is it to be bound by the past, which to date has resulted in only one nomination.

In this connection it is to be observed also that there has been some modification of Bishop N. D. Pendleton's practice of submitting more than one name to a society for the office of pastor. In the first place, this is not always possible. In the second place, both Bishop De Charms and I have found that most societies prefer to act on one name after a careful consideration of available candidates on the part of a committee selected for that purpose by the society. This mode of procedure is, in my judgment, in keeping with the spirit of the General Church in that it not only provides for a consideration of candidates by those chosen to represent the society, but it also provides for the privacy and dignity of our pastors. If, however, the society rejects this mode of procedure-and it is its freedom to do so-the Bishop must recommend other means which are acceptable to the society, or else revert to multiple nominations to be openly considered on the floor of a society meeting. It is understood, however, that before this is done, the permission of the pastors to be named must be sought and secured. But it is to be noted that these procedures do not apply in the case of districts or of a visiting pastor to isolated groups. Because a different set of conditions prevails, these are matters requiring episcopal appointment or assignment.
Returning to Bishop Pendleton's thesis that the naming of an Executive Bishop is an episcopal function, I would ask how many in this room have thought of it in this way? Fifty-one years have passed since Bishop Pendleton advanced this concept, and there is only one man in this room who attended the meetings of the Council of the Clergy and the Joint Council in 1916.

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As those who belonged to the past are taken away from us we tend to lose sight of concepts with which they were familiar. But do not misunderstand what Bishop Pendleton meant by this. He did not intend to convey the idea that a Bishop should name his successor. This was far from his thoughts. To him the very idea would have been inconceivable. What he meant was that the presentation of a name for any priestly office is an episcopal, rather than a pastoral, function. The reason for this is that the order of our church is episcopal; that is, it is ordered by the recognition that the pastoral office is subordinate to the episcopal office, in which the powers that properly belong to the priesthood are in their fullness. Thus when the Council of the Clergy proceeds to the naming of an Executive Bishop it enters temporarily into the exercise of an episcopal function.

     I have no doubt that as the church grows more than one diocese will be formed. Each diocese will be under the jurisdiction of a bishop, who, I assume, will be named by the Council of the Clergy of the diocese, and selected in a manner similar to that which is employed by the General Church at this day. In any event, it is reasonable to assume that when we have a sufficient number of Bishops, each in his own diocese, a House of Bishops will follow. It is also logical to assume that the Bishops will name from among themselves a primus inter pares; that is, a first among equals, whose name will be presented to the church for the office of Executive Bishop of the General Church. This, at least, was the thought of the past in regard to the future; but what the future will bring no man can say. Nevertheless, I believe that the thought of the past should not be lost, but for the sake of the future should be perpetuated among us.
     But if, as I believe, the naming of an Executive Bishop is, in essence, an episcopal function, it raises the question of who, at this day, among the clergy should exercise that function? In the past it has been exercised by the Council of the Clergy as a whole, but in reviewing this matter, the committee of the Council of the Clergy which consulted with me is of the opinion that it should be restricted to those priests who are ordained into the second and third degrees. This, of course, is not a matter to be decided by the Joint Council, but by the Council of the Clergy. Nevertheless, as this address is in part a committee report, I advance this opinion at this time.
     For my own part I agree with the committee, although we may have arrived at the same conclusion from somewhat different reasons. I agree because I believe that in confining the right to participate in the naming of an Executive Bishop to priests who have been ordained into the second and third degrees of the priesthood, we more closely approximate the ideal to which I subscribe.

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In the naming of an Executive Bishop we assume illustration; that is, the illustration that belongs to the use. In this case the use is that of ecclesiastical government, and I hold that first degree priests have not yet been inaugurated into that use. Inauguration into the first degree does not carry with it the right to serve as a governor of a society of the church, but the right to teach the Divine doctrine and conduct public worship. This is both implicit and explicit in the trinal order of the priesthood which we have established.
     This, as I say, is an opinion, but it is an opinion based upon our concept of a trine in the priesthood. To each degree certain powers are granted, and this in keeping with the uses they are intended to perform. While we may as yet be lacking in illustration in regard to some of these uses, and therefore liable to the charge that in some respects we have created artificial distinctions, nevertheless, if a trinal order in the priesthood is the ideal, illustration will come. But one of the things of which we are certain is that the right to serve as the governor of a society of the church belongs to the second or pastoral degree. I have never heard this questioned or challenged among us. I therefore hold that the right to participate in the matters pertaining to the ecclesiastical government of the church should be restricted to those who by virtue of ordination into the second or third degree are either serving, or are eligible to serve, as governors in the church. It is for this reason, and for no other, that I hold that in the initiament of the selection of an Executive Bishop, the responsibility should rest with those who have been ordained into the second or third degree of the priesthood, and this until such time as a Council or House of Bishops may become a reality.
     Before closing I would distinguish between what I believe to be essential, what I consider to be important, and what I regard as matters of formal procedure in our mode of selecting an Executive Bishop:

     1. What is essential is that the freedom of the church be preserved. There are three things which are basic to this:

First, the recognition that the right to place a name before the church belongs to the priesthood.

Second, the recognition of the right of the General Assembly to accept or reject the name presented.

Third, the recognition of the right of each of the three bodies involved in the process, namely, the Council of the Clergy, the Board of Directors and the General Assembly, to determine for themselves the manner in which they wish to proceed in the performance of their part in the selection of an Executive Bishop.

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     2. What is important, and to my mind extremely important, is that the function which is performed by the Board of Directors not only be exercised but that it be understood. The members of the Board of Directors are the elected representatives of the Corporation, and constitute a body of the laity in whom the church as a whole has confidence. They stand, as it were, between the priesthood and the people, and in the process of selecting an Executive Bishop they are in a position to serve as an intermediate between the Council of the Clergy and the General Assembly. The power they hold is the right of seconding the nomination made by the Council of the Clergy; but this is a mere formality unless they have the right to withhold it. Assuming they did withhold, as some day the case may be, the nomination would then be returned to the Council of the Clergy for reconsideration. But what if, after due deliberation, the Council of the Clergy were again to present the original name? It may be said that we will face that issue when we come to it; but I do not believe that a mode of procedure that can lead to an impasse is desirable from any point of view. For my own part, therefore, I do not believe that the right to second the nomination of the Council of the Clergy carries with it the power of a veto when it is withheld. The power of veto belongs to the General Assembly, and I believe that it alone can exercise it. What, then, is the function of the Board of Directors in the selection of an Executive Bishop? Is it not to apprise the Council of the Clergy of the reaction of responsible members of the laity to the name which has been advanced? Surely if the candidate proposed by the clergy were not acceptable to the Board of Directors, then the Council of the Clergy would wish to reconsider its choice. But if, as could happen, the Council of the Clergy does not yield in the matter, the final determination must rest with the General Assembly. I see no other solution.

     3. We come, then, to what I referred to as matters of formal procedure in our mode of selecting an Executive Bishop. What I have in mind are those methods or forms by which each body proceeds to its part in the process. As for example: whether the Council of the Clergy proceeds to nominations from the floor or by ballot; or whether the General Assembly votes by ballot or by voice. These are not matters which are basic to our mode of selecting an Executive Bishop and should properly be left to the decision of the body concerned at the time. They should therefore be distinguished from what is essential and from what is important, lest they continue to confuse our thought as they have in the past.

     [EDITORIAL NOTE: For the discussion of this address see the report of the Joint Council Session, pp. 171-179.]

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GIVE ME A BURYING PLACE WITH YOU 1967

GIVE ME A BURYING PLACE WITH YOU Rev. DONALD L. ROSE 1967

     "And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with you: give me a possession of a burying place with you." (Genesis 23: 3, 4)

     The twenty-third chapter of Genesis, as unfolded in the Arcana Coelestia, is different from most of the chapters in that portion of the work, for these treat primarily of the Lord Himself and the process of His glorification. For example, the preceding chapter tells the story of Isaac's being taken to be sacrificed. "In this chapter . . . the Lord's most grievous . . . temptations are treated of";* and the chapter which follows is the story of the betrothal of Isaac and Rebekah. There the marriage of good and truth in the Lord's Divine rational is treated of, especially the process of initiation before actual conjunction.** But the twenty-third chapter, on the purchase of the burying place, is not unfolded in the sense which relates to the glorification. The subject is a new church; and the first thing said in the Arcana on this chapter is: "In the internal sense a new spiritual church is here treated of, that was raised up by the Lord after the former church had altogether expired."***
* AC 2764.
** AC 3012.
*** AC 2901.
     We see here the raising up of the Christian Church. Generations before Jerusalem became the symbol of the Lord's church, the church was signified by this city in which Abraham sought a burying place for Sarah. This city is Hebron, called at the beginning of the chapter, Kirjath-arba.* This story depicts a raising up and consequent joy, even though in the letter it is a story about burial. A sepulchre or a burying place signifies regeneration, and burying signifies resurrection. Burying means in the internal sense rising to life; it symbolizes the Lord rising in man and giving life and light.** The whole story looks to the end for which a burial takes place. More than any other detail in the story, the appreciation of this point opens the way to a view of the internal applications.
* AC 2909.
** AC 2917.
     There are several of these applications. As well as to the raising up of the Christian Church, the application is to the raising up of the New Church.*

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The reception of the Heavenly Doctrine in the world may be seen in the story, and also the reception by a single individual who comes to accept the Writings. Again, we may see in the story the progress of regeneration, and the states of man from childhood to maturity as regards the things of the church. Indeed it is said in the Arcana: "It is evident that in the internal sense is here described the man of the spiritual church and what his state is while he is as yet immature; also what it is when he begins to mature, and at last when he has matured."**
* See AC 2910:3, 2986, 2913.
** AC 2960e.

     There is nothing complex about the plot of the story. Abraham seeks to obtain a burying place, and succeeds through certain negotiations. He represents the Lord seeking reception in man, making a proposal to man; and we see the great joy of the Lord when there is reception, for twice it is said that Abraham bowed down when the Hittites showed willingness. This bowing down is a representation of joy: first, joy that there is some reception, even though it be obscure, and then joy as that reception begins to grow more full.
     To be sure, there is at first in the chapter a mourning, and this signifies the Lord's grief when a previous church has expired.* Sarah is the Divine truth, no longer seen upon earth, which is to be presented to view anew. When Abraham first makes his approach, it is said that he does so "before his dead," or "from upon the faces of his dead." This signifies that there is at first darkness. From darkness to light is a recurring theme in this chapter. With everyone who is being reformed and is becoming spiritual, his "dead" are as it were buried, and that which is new, that which is living, rises again; and thus, in place of night with him, or in place of darkness and cold, there arises morning with its light and heat.** The adult who has not as yet seen the truth is in darkness until he sees the light. The child who as yet does not know the Lord is to come from the darkness of ignorance to the state when the Lord is said to rise with him. This is actually fulfilled when he is regenerated and comes to know the Lord, whose rising with him then may be compared to the rising of the sun. This rising is what the Lord is seeking and is what is represented by Abraham's approach to the Hittites. Evidently the darkness is also the darkness that prevailed at the time when the Lord came into the world and the spiritual darkness that descended before He made His second coming.
* AC 2907, 2910.
** AC 2955, 2912.
     The very first thing that Abraham says is: "I am a stranger and a sojourner with you"-I am a stranger living with you. This signifies, we read, "their first state, that although the Lord was unknown to them, still He could be with them."*

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For years the Lord lived in Nazareth, His presence unknown to the people of the land, and we hear the Baptist say: "There standeth one among you, whom ye know not."** "He was in the world . . . and the world knew Him not."*** When Samuel was a child the Lord came to him in the darkness of night and began to call his name; and as we picture Samuel being so called, and even giving that willing response, "Here am I," it is said: "Now Samuel did not yet know the Lord, neither was the Word of the Lord yet revealed to him."**** In every child the Lord begins to speak to the heart before there is any seeing of Him or any revelation.
* AC 2915.
** John 1: 26.
*** John 1:10.
**** AC 2924.

In the year 1757, the Lord performed the Last Judgment, which was a deliverance for those then living in the world. His presence then was totally unknown, but He granted to men then a revelation of Himself. The aim was that Sarah should be buried, or that the Divine truth might arise in men's minds. "Give me . . . a burying place with you."
The first response in man-for something responsive must be found- is the "willingness to receive."* It is good will. When the Lord was born in Bethlehem, even when men were in darkness, the angels sang of peace on earth among men of good will. When Abraham bowed himself, it signified the Lord's joy on account of good will."** Here was a "reciprocal state."*** The Hittite, or the man who will receive the truth, is the man who is well disposed.**** This quality of willingness, this kind of good, is the ground in which the truth can be planted.***** This is where a burying place for Sarah can be found. In the case of infants, all have it. All infants have innocence, which is defined in the Writings as a kind of "willingness."****** How clearly do we see the state of infancy, then, in the Hittite response to Abraham: "None of us shall withhold from thee his sepulchre, but thou mayest bury thy dead." This is a "willingness,"******* and the Lord's joy at such first reception is indicated on that occasion when the seventy disciples returned to Him with encouraging news of their success in what may be considered as preliminary efforts to establish the Christian Church: "In that hour Jesus rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes."******** "And Abraham stood up, and bowed himself to the people of the land."

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We read: "Bowing is a movement of the body expressive both of humiliation and of joy . . . . Here it is expressive of joy, and is on account of kind reception."*********
* AC 2924.
** AC 2949, 2950, 2915.
*** AC 2919.
**** AC 2913.
***** AC 2915e.
****** AE 996: 2; HH 281.
******* AC 2924.
******** Luke 1O: 21.
********* AC 2927.
     Then Abraham communed with them, and said: "If it be in your mind that I should bury my dead out of my sight, hear me." Here the mind or soul being mentioned shows the need for something to take place in the understanding. It is in the intellectual that a new will and understanding are to be formed;* and if they were well disposed, or were in the "affection of truth from the heart,"** they should now comply with what was proposed to them. The word, dead, is used again; and this is to indicate that they are in darkness, but the hope is that they can come forth from night into morning. "That I should bury my dead from before me" signifies "that they desired to come forth from night and rise again."***
* AC 2930.
** AC2930: 5.
*** AC 2931.

     Ephron signifies those who can receive faith. What kind of faith will they first have? It will be obscure indeed. This is emphasized in the story. A cave is asked for, and a "cave signifies obscurity, because it is a dark place."* The cave of Machpelah means faith in obscurity. How very obscure it is! "Those who are being regenerated and made spiritual are in the greatest obscurity as to truth."** When the Lord first began to do works in Jerusalem, it is said that "many believed in His name." This was only the faintest shadow of faith; and it is said that "Jesus did not commit Himself unto them, because He knew all men."*** But there is the prospect of true faith, and we read in the preceding verse that when Jesus was risen, "they believed the scripture, and the word which Jesus had said."
* AC 2935.
** AC 2935: 2.
*** John 2: 2324.
     The first things of faith with man are obscure. Doubts are even cherished, and reasonings against the very things of faith are admitted at that time.* There is only a vague idea of what the neighbor is, what charity is; and the thought of love to the Lord is as of some worldly love.** The cave being at the end of the field, or the extremity of it, signifies that there is but little of the church.***
* AC 2935: 2.
** Ibid.
*** AC 2936.
     It is remarkable that the first thing Ephron says to Abraham is, "No." "Nay, my lord." The Hebrew is, lo. To be sure, there is a general affirmative here, and it will lead in time to full reception, but the negative should be noted for its inner significance. The Arcana refers to the "refusal, in that they were not willing to listen to Abraham, that he should give silver in full."

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There is a kind of denial here.* To receive full silver from Abraham is to acknowledge that salvation and regeneration are from the Lord. We read in the Arcana: "They do not believe that they are reformed by the Lord but by themselves, that is, they believe all the will of good and the thought of truth to be from themselves; they are also left in this state by the Lord, since in no other way can they be reformed."** Is it not true that in our early states, when we respond to the truth, we desire to prepare ourselves? We will use our own strength. We will gain personal triumph over our evils. We will obey and will do good.
* AC 2945, 2958
** AC 2946.

At this point there is not a real acknowledgment that the Lord is our Redeemer. We do not see that all good is from Him. We do not affirm that He alone fights for us. In fact, within this very eager and willing response to the Lord there is an unwillingness to ascribe all good to Him. Ephron ignores Abraham's true plea and makes a counterproposal of his own. "The field I give thee." Let the work of salvation belong to me, or be ascribed to me. Let it be noted, however, that even though this is far short of the Lord's proposal to man, the state is a necessary one. At this stage it must be permitted men "to think that good and truth are from themselves"; for the man in this state can do no better, and if he is not allowed this, he can fall into all manner of errors. If the man is told that he can do nothing of good from himself, and think nothing of truth, one of his errors would be to conclude that he does not need to try; that he must "attempt nothing"; that he is only a "machine" and not his own master.*
* AC 2946.
We may note here something in relation to receiving the truth of the Heavenly Doctrine. The chapter treats of reception of good and truth from the Lord and belief that they are from the Lord.* Is it not true that on occasion We find people who will respond to a truth from the Heavenly Doctrine in a most willing way, but are definitely not ready to acknowledge that it comes from Divine revelation? There can. be an absolute refusal to entertain the thought that the truth comes from the Lord Himself which is nevertheless accompanied by an admirable willingness to receive the truth. This can be a most hearty reception in the sense of willingness to apply it to life or to guide one's thought. Ephron's reception is most hearty in itself, but it is also a refusal. There is reason to rejoice if a man benefits from a truth, even if his reception is like Ephron's counter proposal: "I accept the truth on face value, but I do not ascribe it to the Lord."
* AC 2904e, 2974.

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     What of those who have a knowledge of the Writings, and who indeed accept them as a guide for life, but do not call them Divine? There is something appealing in their plea, and this is as it should be. For they may say: "What does it matter what I call the Writings, as long as I live according as they teach? I accept the Writings as a doctrine of life; I am not concerned with the question of their Divinity." There is good here, and there is cause for rejoicing if there is willingness to live according to the Writings. There is cause for joy, even though a kind of refusal may be involved, even though there may be unwillingness to ascribe truth to the Lord.
     After the first state has been marked by Abraham's bowing down for the second time, he addresses Ephron with the word, if. On the basis of the first kind of reception the proposal is made to accept what has been intended all along-that Ephron should accept full silver. There is power in this "if," and there is hope of success. "If thou wilt, I pray thee, hear me." If a man truly tries to shun evils he will come to the state in which there can be full ascription of good and of salvation to the Lord. If a man will then be affected by the truth, his continued pursuit of it must lead him to entertain what is revealed concerning its origin. And he who says he will live in accordance with the teachings of the Writings will find that life is not merely a matter of behavior. It includes the confession of mind and heart, and it will come inevitably to the question of confessing that the truth is of Divine origin. If one is affirmative to the Writings, knowledge will increase and understanding will increase, and the plea that the Lord makes in His doctrines will be considered anew.
     Abraham's plea is that if Ephron is willing he should hear this: "I will give the silver of the field; take it of me. I will bury my dead." With regard to regeneration "take it of me" means "faith that regeneration is from the Lord alone"; and the phrase following, "I will bury my dead," means that they would come forth from night and be vivified."* This application is made to the coming to life of a new church. We note in the Gospels that at the time of the culmination of the Galilean ministry the Lord asked His disciples: "Whom do men say that I, the Son of Man, am?"** The various answers are all of an affirmative nature. Some acknowledged Him as a great prophet, but this was not the basis for a new church. It was to the full acknowledgment of His Divinity that the Lord referred when He said: "Upon this rock will I build My church."
* AC 2954, 2955.
** Matthew 16: 14.

     Ephron's response to Abraham's second offer marks a new state. It is not yet a state of full affirmation. It is, in a way, a grudging affirmation, with a wish that it could be otherwise.

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The progress is marked; for it is noted in the Arcana that in Ephron's first answer denial was involved. That was the state in which there is not ascription to the Lord. The new state does not involve denial. It is said to be "affirmation, although there is still doubt."* "What is that between me and thee" indicated consent on Ephron's part, but that he "still desired it to be from himself." The phrase, "bury therefore thy dead," indicates an emerging "from night as to the truths of faith."** We read: "The cloud of ignorance is only gradually dispersed, and . . the confirmations of truth are strengthened with time, and good is perfected by imbuements of the knowledges of truth."***
* AC 2958, 2960.
** AC 2958, 2961.
*** AC 2960.
When the field was made a sure acquisition to Abraham, it included every tree within that field and also those on the border. The trees in the field are the interior knowledges granted to the spiritual church: those in the border signify "exterior knowledges"; and we read: "Exterior knowledges are those of the ritual and doctrinal things that are the externals of the church."* These, too, were made sure to Abraham, which signifies that they are ascribed to the Lord alone.** "It is a primary article of faith that all good and truth are the Lord's, thus from the Lord alone. The more interiorly anyone acknowledges this, the more interiorly he is in heaven; for in heaven it is perceived to be so, and there is a sphere of perception that it is so."***
* AC 2972, 2973.
** AC 2974.
*** Ibid.
It is said that this transaction was carried out "in the presence of the children of Heth, before all that went in at the gate of his city." The actual wording is, "to the eyes of the sons of Heth." Previously there had been reference to their ears, but here the subject is the understanding that will be enlightened; and by those who go in at the gate of the city the doctrinal things of faith are meant.* In the New Church it is permitted to enter intellectually into the arcana of faith. The phrase, "the same is Hebron," in the penultimate verse signifies "that this is a new church"**; and in the final number in the chapter of the Arcana concerning the possession of a sepulchre with the sons of Heth we read: "When the Most Ancient Church perished . . . then the new church called 'Noah,' that is, the Ancient Church, was set up among the Gentiles. . . . So, too, when this church perished, then a semblance of a church was instituted among the posterity of Abraham and Jacob. . . . After this church had been consummated, the Primitive Church was set up from the Gentiles, the Jews being rejected; so, too, will it be with this church, which is called the Christian.

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The reason a new church will be set up by the Lord among the Gentiles is that they have no principles of falsity contrary to the truths of faith. . . . As the Gentiles are in ignorance, and are free from stumblingblocks, they are in a better state for the reception of truths than those who are of the church; and all those among them who are in the good of life receive truths easily."***
* AC 2975, 2976, 2943.
** AC 2981.
*** AC 2986.
     Abraham sought earnestly for a burying place. The Lord is present in man, "unceasingly urgent to be received."* "I am a stranger and a sojourner with you: give me a possession of a burying place." "The Lord is present with every man, urging and pressing to be received; and His first coming, which is called the dawn, is when man receives Him, which he does when he acknowledges Him as his God, Creator, Redeemer and Savior. From this time man's understanding begins to be enlightened in spiritual things, and to advance into a more and more interior wisdom; and as he receives this wisdom from the Lord, he advances through morning into day, and this day lasts with him into old age, even to death; and after death he passes into heaven to the Lord Himself."** Amen.
* TCR 498.
** TCR 766.

LESSONS:     Genesis 23. Arcana Coelestia 2909, 2946, 2955, 2958, 2960.
MSUIC:     Liturgy, pages 454, 428, 456.
PRAYERS:     Liturgy, nos. 89, 98.
WRITINGS: A SURVEY 1967

WRITINGS: A SURVEY 1967

     The Philosophical Works

     This classification should not be misunderstood. The works included in it-the Apocalypse Explained inserts, Divine Love, Divine Wisdom, Divine Love and Wisdom, Divine Providence and Intercourse of the Soul and the Body-are an integral part of the Heavenly Doctrine and are as fully inspired and authoritative as the others. They are so designated because the revealed Divine truth given in them has to do especially with the questions and problems which are the concern of science, philosophy and psychology.
     Subjoined to nos. 1111-1228 of the Apocalypse Explained there are serial treatments of God, Providence, Creation, Omnipotence and Omniscience. While the first and last of these series are theological, the subjects of Providence and Creation are considered philosophically.

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In the former, the salvation of men is shown to be the end of creation, and the laws of Divine Providence which operate to that end are stated and expounded; in the latter, the inner distinctions between man, animals and plants are shown, and we are told of the Divine and spiritual laws which operate in the kingdoms of nature, even to the ultimates thereof.
     The next works in this group, Divine Love and Divine Wisdom, are separate treatises written in 1762 and 1763, respectively, but published posthumously, and in one edition issued together under the editorial title The Doctrine of Uses. They should not be confused with the published work, Divine Love and Wisdom, from which they are quite distinct although they may have been written as a first draft for it. Despite the fact that they were written in successive years they are so complementary as to present a unity of thought, and they should be read as such. As their titles indicate, they deal with the deepest realities of human life- both in themselves and in their subjects, which are men; for God is ultimate reality because He is life itself, and Divine love and wisdom is His life.

     Divine Love starts as a philosophic inquiry into the nature of love, which is said to be the very life of man. It then shows that the Lord is love itself, and states that life, which is the Divine love, is in a form, which is a form of use in its whole extent. Having thus revealed the nature of love itself, it then traces out the successive derivations of love, all of which are forms of uses. In a final thesis it then develops the organized doctrine of use, the center of which is man, and the doctrine of the relation of uses to the heavenly form.
     Divine Wisdom deals especially with man; with the interior organization of the human mind as the receptacle of love and wisdom from the Lord. It describes the will and the understanding; the formation of the embryo in the womb by influx through them; and the analogy between gestation and reformation. The functions, conjunctions, relations and correspondential ultimates of these two receptacles are worked out in considerable detail; and the treatment closes with a statement of the mode by which creation subsists and a sketch of the angelic idea of the creation of the universe.

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ANNUAL COUNCIL MEETINGS 1967

ANNUAL COUNCIL MEETINGS ERIK SANDSTROM 1967

     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, from Tuesday through Friday, January 24-27, 1967, the Bishop of the General Church, the Right Rev. Willard D. Pendleton, presiding.
     On the preceding Monday, according to our custom, the Bishop held special meetings with pastors and headmasters, and in the evening a meeting also with his Consistory with all members, local and distant, in attendance. There was also on the same day a "working luncheon" for the General Church Publication Committee under the chairmanship of the Rev. R. S. Junge. Again, members from far-away societies could attend. Thursday afternoon was reserved for the General Church Committee on Church Extension, which met for the first time under its new chairman the Rev. R. S. Junge The former chairman, the Rev. H. C. Cranch, was thanked at an occasion when the whole Council was in session for outstanding work in the course of several years. There were six regular sessions, and on Saturday morning, January 28, a joint session with the Board of Directors of the General Church.
     In addition to the Bishop there were present one member of the episcopal degree, twenty-five members of the pastoral degree, and three members of the ministerial degree, in all thirty: namely, the Right Rev. George de Charms; the Rev. Messrs. Alfred Acton, Elmo C. Acton, Kurt H. Asplundh, Geoffrey, S. Childs, Robert H. P. Cole, Harold C. Cranch, Roy Franson, Victor J. Gladish, W. Cairns Henderson, B. David Holm, Geoffrey H. Howard, 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 (secretary), Frederick L. Schnarr, David R. Simons, Lorentz R. Soneson, Kenneth O. Stroh; Raymond G. Cranch, Daniel W. Goodenough, and Willard L. D. Heinrichs. Candidates N. Bruce Rogers and Deryck van Rij were present by invitation.
     The Minutes of the meetings of 1966 were approved as published in NEW CHURCH LIFE, pp. 166-170.

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     The meetings were opened with a brief formal service in the cathedral chapel, conducted by the Bishop and with the Rev. K. 0. Stroh at the organ. The other morning sessions were opened with prayer and reading from the Word, and the last session was closed with the Benediction, pronounced by the Bishop.
     In his report to the Council, covering the year 1966, the Bishop noted that he had continued his endeavor to keep up a direct and personal contact with the various societies and districts. He had presided over the Western District Assembly held in Los Angeles, California, and over the General Assembly in Oberlin, Ohio. In addition he had made an episcopal visit in Glenview, Illinois, and had spent several days with the society in Toronto, Canada, and had visited our group in Atlanta, Georgia, and the society in Pittsburgh, Pennsylvania. In response to a special invitation he had gone to Urbana, Ohio, in order to meet with and address the Council of Ministers of the General Convention.

     The Bishop had ordained the Rev. Messrs. Alfred Acton II, Robert H. P. Cole, and Kurt P. Nemitz into the second degree of the priesthood. Changes in priestly functions were as follows: The Rev. Martin Pryke resigned his pastorate of the Olivet Church, Toronto, in order to accept an invitation to serve as Executive Vice President of the Academy; the Rev. Harold C. Cranch resigned as Pastor of the Glendale (Los Angeles) Society and accepted the call to become Pastor of the Olivet Church; and the Rev. Lorentz R. Soneson resigned as Assistant to the Dean of the Bryn Athyn Church and accepted a call to the pastorate of the Glendale Society. The Bishop had also made arrangements for the Rev. Kurt P. Nemitz to go to Sweden as an assistant to the Rev. Bjorn A. H. Boyesen in the work in Scandinavia.
     Speaking of the General Assembly, the Bishop paid tribute to the North Ohio Circle and its pastor for the work they had done in preparing for this "highly successful and inspiring occasion." The Bishop thought the Assembly was not only useful, but gave new impetus to the thought and uses of the General Church.
     In Australia the General Church had sponsored and supported a missionary radio program prepared by the Rev. Douglas M. Taylor. While it was too early to assess the effectiveness of this undertaking, it was clear that it had stimulated a great deal of interest and enthusiasm among our own scattered membership in that part of the world. The Bishop was delighted that there is a growing awareness among us of the need for external evangelization.
     Turning to the general field, the Bishop noted with some concern the increasing burden upon priests and teachers. There is need for pastors and assistants to pastors in several areas, and for teachers-also women teachers-both in the Academy schools and our elementary schools.

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It was worthy of note that the Council of the Clergy today consists of approximately the same number of priests as forty years ago, while in the same period of time our membership has increased, new societies, circles and groups have been formed, and the student enrollment in the Academy and in most of our primary schools has more than doubled. All we can do is to pray that the Lord of the harvest will send forth laborers; for "the harvest truly is great, but the laborers are few" (Luke 10: 2).
     After the reading of greetings from absent members, a brief report was presented by the Rev. R. S. Junge on certain plans for a World Assembly, to be held in London in 1970 in commemoration of the 200th anniversary of the publication of the True Christian Religion. These plans had commenced in the General Convention, and the General Conference (England) and the General Church had been included in the discussions. The Bishop had appointed the Rev. Messrs. R. S. Junge and D. L. Rose to represent the General Church in these discussions. Since the General Church is planning a General Assembly in Bryn Athyn in the same year it is hoped to avoid coinciding dates.

     The Docket was too rich to be exhausted this year. There were three major doctrinal papers, as follows: "Prophet and Shepherd: a Re-evaluation of the Pastoral Office" by the Rev. W. Cairns Henderson (Program Committee); "A Suggested Harmony of the Old and New Testaments" by the Right Rev. George de Charms; and "The Word in Heaven"-a chapter from a book under preparation by Dr. Hugo Lj. Odhner. In addition, we heard shorter prepared studies: by the Rev. L. R. Soneson on "Numerical Control of Natural Offspring"; by the Rev. K. P. Nemitz on "The Correct Pronunciation of the Most Ancient Divine Name" (available to all in duplicated form and introduced by the Rev. E. C. Acton); and by the Rev. F. L. Schnarr on the question "Should the Science of Correspondences Have a Place in Our Religious Curriculum?"
     Two notes from the Rev. F. S. Rose one on "Women on Pastors' Councils" and the other on "Partners Meeting After Death," were both read by the Secretary. The Rev. O. de C. Odhner briefly introduced the question of "Degrees of Revelation in the Writings," a sketch on this topic having been circulated in advance; and the Rev. R. S. Junge raised a question of duplication of a typescript by the late John Whitehead, M. A., Th. B., entitled "Hebrew Synonyms and Groups of Words of Similar Meaning." The same speaker also put forward a proposal regarding doctrinal research by the Council of the Clergy.

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     In his report as Director of the General Church Religion Lessons the Rev. N. H. Rogers said that several local committees under visiting pastors were using the Religion Lessons material. He had asked for a list of all families and children in each area. The development was good, but the work needed further coordination. The Sunday School Manual, edited by the Rev. H. C. Cranch, had been republished at $2 per copy.
     Reporting for the Extension Committee, the Rev. R. S. Junge said that the Travel Work Sub-committee had produced guidelines for worship and was working on guidelines for instruction. There was need for a Working Committee, perhaps including a few laymen, in order to keep a counselling contact with the use involved.

     A special feature of the Clergy sessions this year was a meeting with the President of the General Convention of the New Jerusalem, the Rev. Richard H. Tafel. The second session, Tuesday afternoon, was devoted to this purpose. The invitation to Mr. Tafel was issued by action of the Council a year earlier at the suggestion of the Bishop. Mr. Tafel was warmly received by the Council, but-with his consent-frank questions were put to him. He began by conveying fresh greetings from his colleagues on the Council of Ministers of the General Convention, and paid tribute to Bishop Pendleton for the "beautiful and tremendous" job he did at Urbana last summer. He spoke of the many things that have been in our hearts and minds for a long time, and said that these things must come out. Love can bridge our differences. Ministers of Convention and the General Church do not know one another-how can they then establish friendly relations? We are not moving towards organic oneness, each body having its own destiny to pursue. What we should have is spiritual oneness, though we may use differently the theological tools the Lord has put in our hands.
     The session with President Tafel fell into three parts. The second part consisted in a question and answer period, and the third part was devoted to closing remarks by our guest.
     Several questions were related to the recent admission of the General Convention as a member body of the National Council of Churches. Some of the questions were: Having been previously refused membership by the National Council on doctrinal grounds, what changes took place to allow membership at this time? When did the Second Coming take place? The General Church is trying to build paths of truth leading to love-how do you understand the difference between this and the bridges of love of which you speak? Why did you want to join the National Council of Churches? Why did you enter under the name of "The Church of the New Jerusalem?" Is there any consideration of changing the order of the priesthood into a trinal order?

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The chairman of the membership committee of the National Council said some years ago that the General Convention "seemed to place Jesus Christ above God, or seemed to make Him be God"-does this statement represent the Council of Churches?
     President Tafel replied as the questions came, and said (in summary): There had been no change in the doctrinal position of Convention, but there was some change of mind in the Committee on Membership. The Convention statement of Creed is not too good. Mr. Tafel declined to sort out the difference between paths of truth leading to love and bridges of love. The Second Coming has happened, is happening, and will continue to happen; "all this shaking and breaking, all the idea of oneness that is coming into the world" is part of it. The Writings are part of the light that is breaking out. They are not Divine, "but we gladly accept, not all that Swedenborg has written, but 99.9%." (At this point Mr. Tafel was asked if the Lord's first advent was a continuing thing, too?, to which he replied that it established a new and closer relationship of the Lord and His creatures and caused a re-ordering among men.) Their joining up with the Council of Churches was because they wanted to be true to their vision. Swedenborg was the greatest spokesman for ecumenicity of all. The name under which they entered was a big "boo-boo" for which Mr. Tafel apologized, and he said a letter had been sent to the National Council requesting that the name be changed to "The General Convention of the New Jerusalem." They do not have degrees in "what you call the priesthood." There is much difference among Convention ministers in regard to the nature of the Writings.

     In his closing remarks President Tafel said that the love we have for one another may disappear unless we do something about it, and he suggested a colloquium between a number of Convention ministers and a number of General Church ministers. Subjects for discussion might be: What do we have in common? What can we do together? What are our differences?
     Bishop Pendleton noted that our real differences are doctrinal. We have a faith in the Lord in common, but we differ much as to what constitutes the Lord's second coming and as to the nature of the Writings. We also have difficulty in understanding Convention's joining with the National Council of Churches, something that we could not do on account of what the Writings say about the vastated state of the former Christian Church. A colloquium between us would have to be of a doctrinal nature.
     As the session closed President Tafel was warmly applauded, and as a souvenir was presented a set of the papers prepared by members of our clergy for the current sessions.

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     At the final session on Friday morning arrangements were made to send informative letters to absent members, and also to send a letter to the ladies of the Bryn Athyn Women's Guild in appreciation of their delightful hospitality in providing refreshments during all morning recesses.
     The official program of the meetings was as usual pleasantly interspersed with various social activities. The restaurant Casa Conti saw a joint luncheon with members of the Academy Faculty. Bishop Pendleton entertained all members of the Council to dinner, while Mrs. Arthur Synnestvedt similarly entertained the wives. The continuance by Mrs. Raymond Pitcairn, ably assisted by her four sons, of the traditional luncheons on Friday and Saturday was deeply appreciated. These occasions provide special opportunities for the ministers to meet with members of the Board of Directors, members of the Academy staff and other friends. There were also dinners and luncheons of a less official nature, including two committee working luncheons.
     Following the community supper on Friday evening, the Bryn Athyn Society was addressed by the Rev. Erik Sandstrom on the subject of "Gold Like Unto Clear Glass." After the address there was Open House in the General Church offices at Cairncrest.

     Respectfully submitted,
          ERIK SANDSTROM,
               Secretary, the Council of the Clergy

JOINT COUNCIL 1967

JOINT COUNCIL ROBERT S. JUNGE 1967

     JANUARY 28, 1967

     1. The 73rd Regular joint meeting of the Council of the Clergy and the Directors of the Corporations of the General Church of the New Jerusalem was opened by the Executive Bishop, the Right Rev. Willard D. Pendleton, at 10 a.m., on January 28, 1967, in the Council Chamber of the Bryn Athyn Church by reading from the Coronis number 17, and prayer in which all joined.

     2. Attendance:

Of the Clergy: Rt. Rev. W. D. Pendleton, presiding; Rt. Rev. G. de Charms; Rev. Messrs. A. Acton, E. C. Acton, G. S. Childs, Jr., R. H. P. Cole, R. Franson, V. J. Gladish, D. Goodenough, W. L. D. Heinrichs, W. C. Henderson, B. D. Holm, G. H. Howard, R. S. Junge, L. B. King, H. Lj. Odhner, D. Pendleton, M. Pryke, N. H. Reuter, M. D. Rich, N. H. Rogers, E. Sandstrom, F. L. Schnarr, L. R. Soneson, K. O. Stroh. (25)

Candidates: N. B. Rogers, D. van Rij. (2)

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Of the Laity: K. C. Acton, Esq., G. G. Anderson, C. H. Asplundh, L. Asplundh, R. H. Asplundh, G. C. Doering, Esq., L. E. Gyllenhaal, F. Hasen, K. Hyatt, J. F. Junge, E. B. Lee, A. H. Lindsay, Esq., P. C. Pendleton, Esq., G. Pitcairn, L. Pitcairn, S. Pitcairn, O. I. Powell, R. Rose, D. H. Stebbing, R. Synnestvedt, R. E. Walter, G. H. Woodard. (22)

     3. The minutes of the previous annual meeting were accepted as published in the April 1966 issue of NEW CHURCH LIFE.

     4. The following resolutions were offered and adopted with a rising vote and tribute of silence:

K. C. Acton, Esq., for Edward Hugh Davis, Esq.

     "The members of the Board of Directors of the General Church of the New Jerusalem desire to express their sense of loss at the passing into the spiritual world of Edward Hugh Davis on February 28, 1966.
     "Mr. Davis came to Bryn Athyn early in the century with his widowed mother and three sisters. His mother became house mother at Glenn Hall. His sister Dorothy served the Academy for many years faithfully and ably first as librarian, later as Principal of the Girls' School. His sister Clara married Harold F. Pitcairn, and his sister Louise married Morel Leonard.
     "Mr. Davis attended the Boys Academy and graduated in June 1913. He later entered the law firm of Synnestvedt and Lechner. He completed his legal education by going to school at night while working during the day and became an outstanding patent lawyer in the City of Philadelphia.
     "Mr. Davis took an active part in the affairs of the Society and served for a time as President of the Civic and Social Club. He was elected Secretary of the Executive Committee of the General Church of the New Jerusalem, an Illinois corporation, on July 3, 1937. When the assets of the Illinois corporation were transferred to the new Pennsylvania corporation with the same name, he was elected Secretary of the Pennsylvania corporation and served until April 1952. He served as a member of the Executive Committee, later called the Board of Directors, of the General Church from June 17, 1935 to June 16, 1965. His legal training prepared him to fill the office of Secretary with signal ability, and he took an active part in the incorporation of the Pennsylvania corporation. He was always extremely careful in his work for the church and demanded full consideration of all subjects that were considered. His contribution to the church as a member of the Pension Committee was invaluable.
     "Mr. Davis is survived by his widow, Margaretha Lechner Davis, and four children: Anne, Mrs. Kent Hyatt; Charlotte, Mrs. Dandridge Cole; Diantha, Mrs. Charles Gyllenhaal; and Cathlin, Mrs. Richard Goerwitz-all of whom (as their parents before them) are taking an active part in the work of the church. His two sons predeceased him-Hugh Hamlin died as an infant and Lieutenant Justin Hugh Davis died while in the military service of his country. He is also survived by twenty grandchildren.
     "This Board now pays tribute to a man whom we knew for his kind consideration for the views of others, his intense love for the church and his resolute determination to use his best efforts to further the work of The Academy and the General Church. Therefore, be it resolved that this memorial be inscribed upon our minutes and that a copy of it be sent to Mrs. Davis."

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Bishop George de Charms for Raymond Pitcairn, Esq.

     "Since the Lord, in His merciful Providence, has called Raymond Pitcairn into the spiritual world, we would express on behalf of this Joint Council our profound gratitude for his life-long devotion to the uses of the General Church. For more than half a century he gave full measure of his time, his thought, his labor, and his love to the service of that body as a member and secretary of its Board of Directors. By his legal ability, his sound business judgment, his unswerving loyalty to the principles of the Heavenly Doctrine, and by his generous financial support, he performed uses of great benefit to the church, for which we would record our deep appreciation. In addition he was ever a warm, kindly and thoughtful friend to all his fellow workers on this Council, and indeed to all New Church men with whom he came in contact throughout the world.
     "Raymond Pitcairn was gifted with many and varied abilities. The uses he performed for the church, during his long and extremely active life, are too numerous to be individually acknowledged here; but the love for the New Church, which animated everything he did, found most ultimate expression in the planning and construction of the Bryn Athyn Cathedral. To this undertaking he devoted his entire life, and it will stand as an enduring testimony to his supreme and all-embracing desire to promote the establishment of the Lord's everlasting kingdom among men. What was in his heart that prompted him to devote so many years to this work, is quite unwittingly but beautifully expressed by his own words, spoken at the ceremony of dedication in June of 1919. Referring to all the artisans and the craftsmen who so willingly, with great patience and devotion, had contributed of their outstanding skills to the work, he said:

'Our hearts were glad, and in the work there was delight, and in the service was its own reward. In thought we saw the building finished-a cathedral church made part and parcel of the life of all the people-her tower an ever- present symbol of the kingdom of the Lord on earth. . . . Within, babes would be brought to be baptized, and youths and maidens would confess their faith, and be betrothed and wed. In sorrow and in joy, in life and death, the church would minister to childhood, youth and age, of generations yet unborn. . . . We who wrought upon the building know full well that all that which is good comes from the Lord alone. We have been happy and had honor in His service, and see therein His doing and fulfillment of His will.'

     "Such was the spirit of the man, and for this he was deeply loved by all throughout the General Church. His earthly presence will be sorely missed; but his spirit lives, and in unseen ways he will continue to serve the Church he loved. Through him, for ages yet to come, the Lord will pour out blessings upon His Church for which we humbly offer praise and glad thanksgiving."

     5. The Council then heard an address by Bishop W. D. Pendleton on "The Modes of Selecting an Executive Bishop." (See NEW CHURCH LIFE, pp. 145-154)

     6. Reconvening after tea, the floor was opened to discussion of the Bishop's address.
     Mr. Philip Pendleton asked if what the right to second involved had been discussed in the past, particularly in relation to a situation where the Board felt it should refuse to second.

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     Bishop Pendleton replied, that he did not know of any discussion, but he felt it was important to have an understanding of what the power of seconding involved. It had been recognized that if the priesthood were to go before the Assembly without consultation with a representative group of laymen the result might be devastating. But he felt that in case there should be a deadlock, the Council of the Clergy's right to take the nomination before the Assembly should be recognized.
     Bishop de Charms said that he felt that we must have confidence in the wisdom and leadership at the time to meet whatever future needs come. He noted the danger in laying down rules. The only thing on which we can fall back is that the Divine Providence will govern.
     Bishop Pendleton explained that there was no suggestion of laying down laws. He felt, however, that it was right to try to understand just what is involved in a second and that in his opinion it was not the right of veto. What the future will bring we do not know. No rule is asked for, nor would it be desirable.

     Mr. George Woodard agreed that there is a necessity to understand what we are trying to do before we are involved in it. While we will still adjust to the future situation, if we prepare, we will have a sound basis from which to take departures. He felt that the paper had greatly clarified our thinking. In the entire procedure he wondered if it would be useful to have an orderly mode for ascertaining the time for the action. He noted that the timing today occurs either on resignation or death of the executive Bishop. There might be a time when the Council of the Clergy would wish to initiate the action. He suggested that further thought in this area might be useful.
     Rev. Norman Reuter said that his memory was that this subject was discussed in 1937, and set aside in the atmosphere of which Bishop de Charms spoke, namely, of leaving the solution of the problem to Providence.
     Bishop de Charms noted that the question of what could be done in case of need for a change without resignation or death of the executive Bishop was carefully considered. What was put forth was that the unseating must take place by the same order by which the Bishop was selected. The Council of the Clergy could take that action at any time. He also said that what Bishop Pendleton outlined seems to offer the only mode. The seconding is a mode of consultation. The Board has a right and duty to reject if it so feels and to return the matter to the Council of the Clergy for reconsideration. But it does not have a right to a veto. The final determination has to rest with the General Assembly.

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What else could possibly be done? Presumably the Council of the Clergy would be wise and careful in its consideration of the effect on the whole body of the church if it persisted in its nomination, but the right to present the nomination is there.
     Mr. Roy Rose asked if it were possible for the Council of the Clergy to nominate a second degree minister.
     Bishop Pendleton replied, Yes, it can select any man from the Council of the Clergy. It would then be incumbent upon the presiding Bishop to ordain him into the third degree. This could be different if we have a house of Bishops some day. He explained that he wanted to perpetuate the concept of a house of Bishops, even though he recognized that this may never come to pass. Still, the really important thing is that it be understood that the naming of an executive Bishop is an episcopal function. He said that he felt this was a new idea to many on the Council of the Clergy. When the Council of the Clergy is called upon to name an executive Bishop it is entering into an episcopal function.

     Mr. Robert Asplundh said that some laymen seem to misunderstand the Board's function. The Board doesn't lobby for this, or say it's time for a change of Bishops, or for the selection of an assistant Bishop.
     Bishop Pendleton replied that there should still be a feeling of free consultation. Any member of the Board, or any member of the church, should feel free to tell him, or go to a member of the Council of the Clergy, when they feel an assistant is needed or when they feel a new Bishop is needed. How do we know unless people are willing to communicate?
     Mr. Alexander Lindsay said that he felt that Mr. Woodard's question was a concern. It was true that a Bishop could be removed for cause, for any number of causes. But in the normal process of life we have retirement. He wondered if it were not easier to have a predetermination of ordinary retirement, rather than for the Council of the Clergy to have the burden of determining the time with all the attendant emotions involved.
     Bishop Pendleton said that he felt that what Mr. Woodard was asking was how to retire a Bishop without reversing all the machinery. Or did he mean that we should have a retirement age?
     Mr. George Woodard replied, not necessarily. He would approach a specific retirement age with considerable hesitation. But perhaps we could have some procedure within the Council for raising the question in an orderly fashion.
     Bishop Pendleton added that nevertheless it was retirement which was meant, and what Mr. Woodard was searching for was a proper way of doing it.

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Certainly to impeach a man would be a violent and ghastly procedure.
     Mr. David Stebbing said that if an age were set, the procedure could be to ask the Bishop to continue. If the Council simply accepted his retirement, then there would be no embarrassment.
     Bishop Pendleton said that he felt that the Bishop in his own mind should be guided in part by the general age for retirement in the General Church.
     Bishop de Charms noted that what happened in the case of Bishop W. F. Pendleton, Bishop N. D. Pendleton, and himself was that the Bishop himself recognized the need. The Bishop took the initiative. That is the happiest way. In Bishop W. F. Pendleton's time there came a serious controversy in the church. Bishop Pendleton recognized that a change of leadership was necessary because he was no longer able to meet the situation. Somewhat the same thing happened in Bishop N. D. Pendleton's case. He recognized that he had reached an age and state of health when the responsibility had to be passed on to a younger man. In his own case, the Bishop noted that he came to the realization that he could no longer carry the burden of real leadership. Some said that it was too soon. But the truth was, he came to the very sincere realization on his own part.

     Rev. Martin Pryke noted that the Council of the Clergy would also take action to provide a man of the third degree, if by a calamity we had no Bishop and no men ordained in the third degree. He also wondered what the place of the Joint Council was in this whole procedure, if each body determined its own mode of procedure.
     Bishop Pendleton replied that what the Joint Council does is to consider the procedures of how the name of the candidate will be presented.
     Mr. Lester Asplundh noted that the Bishop had said that there was only one man here who took part in these previous discussions of 1916. The Bishop had pointed out that it took a great deal of study to gather this material. He suggested that the Secretary collect and duplicate these references to have them ready some years from now when the time comes to proceed in this matter. He added that some of the younger men here have no idea about these things, and if the material were brought together then we would start on the right track.
     Bishop Pendleton noted that this might be useful and certainly would not be difficult.
     Rev. Norbert Rogers wanted to return to the function of the Board in seconding. He said that he had tried to imagine a time when there would be such a deadlock. He was horror-struck at the thought of a clergy being so out of touch-or, on the other hand, a Board so anti-clergy. Certainly the church would be in considerable disorder if this happened.

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He felt that the function of seconding a nomination was very important, and should never become a rubber stamp matter. The clergy needs to take counsel of the laity and the Board presents a responsible body where that counsel may be taken.
     Bishop Pendleton said that he did not think that the Council of the Clergy would come to this. He did not visualize these things happening. What he wanted to do was to give his own opinion, nobody else's, as to what was involved in seconding; namely, that he did not feel that seconding involved the power of veto. He presented this only for reflection. We cannot visualize the problems of the future. Like Bishop de Charms, he wanted to leave it for Providence at the time.
     Rev. Norman Reuter wanted to return to the question of resignation. He felt that it was very important that we look, not to a hard case, but to the order of life in seeking an orderly mode. The assumption is that the Bishop is in the enlightenment of his use, which includes enlightenment as to when he is not able to perform that use any longer. He felt that any automatic period based on a specific number of years would be working at the problem backwards. We could force a man to act, not from enlightenment from the Lord, but from an outside law.

     Bishop Pendleton said he agreed. But he felt that Mr. Woodard was also aware of these things, and further that Mr. Woodard had in mind the increasing burden of the office as a result of growth. Essentially we regard the Bishop as a spiritual leader, but nevertheless, more and more the administrative load mounts. Administration is a work of government and the Bishop is also the chief governor of the church. He said that he remembered Bishop de Charms saying to him years ago: "We do not do just what we want, we do what is set before us each day." Bishop Pendleton said that he felt what Mr. Woodard had in mind, therefore, was an awareness of the administrative load. It mounts and it mounts; it requires health, vigor, and ability to travel and keep contacts throughout the church. Perhaps a man's prime years for such administrative work are between fifty and sixty-five, depending upon the man. We say, all right, assistance is needed. But in practice, assistance is a very involved thing- particularly in a little church with so few men. The Bishop felt that in conscience he must take a full part in the administrative work. He noted further that we have confidence in the enlightenment of the office, but enlightenment can become obscure. This may come about for reasons of health, as it did with Bishop Benade. Bishop Pendleton said that he did not want a retirement age set, but the Bishop must keep in mind that it is better to retire too soon than too late.

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     Rev. Erik Sandstrom expressed deep satisfaction that we are in good hands. He noted that looking at the history of the General Church this satisfaction was reinforced. One might idealistically draw conclusions about history and Providence which were not borne out. But in this case he felt that when we can trace two essential threads in the development of the church; there is not just the leading of Providence, but its will. He noted that the two essentials were freedom and order. There was a time when there was a separation from a man who did not seem to combine these two in his administrative function. But that placed the matter before us, and Bishop W. F. Pendleton took the lead and strove to combine these two things. Any student will feel a deep satisfaction that here we have the intertwining of freedom and order together. He noted that no future generation would pass by this paper when they reflect on this subject. All the references are in the paper, and he was reluctant to see the references mimeographed. He noted that every age when the matter arises will want to dig the references out for themselves rather than be limited by a preselection. Every generation must take action on its own. They will have principles, not law; and principles do not dictate, but guide. He felt we should leave the particulars to the future.

     Rev. W. C. Henderson wanted to go back to Mr. Rose's question. He pointed out that if the Council of the Clergy could nominate only a man ordained into the third degree, then you could have the situation which Bishop N. D. Pendleton wanted to avoid. Namely, that by controlling ordination into the third degree the Bishop could virtually name his own successor. Like Mr. Rogers, he said that he had great difficulty imagining such a state of disorder that either the Council of the Clergy or the Board were so out of touch with the situation as is implied by the extremes we have been considering. However, probably the same difficulty of imagining such a situation would have existed in 1890 before the difficulties with Bishop Benade began. The church is a human organization and could be in states of disorder again. He did not feel we could put the question aside simply by saying that disorder was unlikely. He believed very firmly as everyone here did, that Providence has acted for the good of the church. He also believed that the more intelligently we prepare to co-operate with the leading of Providence the more effectively Providence can act.
     Mr. Henderson also wanted to introduce another possibility. The Bishop has said that we look to the Bishop as a spiritual leader of the church. He is also the chief governor, and the chief administrator, and his administrative duties are increasing as the church grows in size and complexity. He observed that he could visualize the possibility of a Bishop wishing to step down because he saw a need to provide spiritual leadership which he felt modestly qualified to meet, but which he felt he could not meet effectively if he continued to labor under the burden of administrative duties.

177

He said that he would not be altogether satisfied with a fixed retirement age. Some who have come under such rules have not been a bit happy. He observed that having been through something like impeachment once, he felt the church certainly had no desire to do it again. Facetiously it had occurred to him that perhaps one way to meet the situation was to get some one quietly to start another controversy! Mr. Henderson also asked the question: Who has the authority to call the Council of the Clergy together in the event that the church had to go to the extreme process?
     Bishop Pendleton replied that the Council of the Clergy meets annually. Mr. Philip Pendleton felt that we should give further consideration to the question of the power of the Board of Directors. He felt that it would be well to have agreement. If a Board refused to accept a nomination, it would probably indicate that something else should be done, and probably would not establish a deadlock. But as it stands now, the Board has the power to refuse a second. Failing in a second, there is nothing set up to handle the situation. He felt the power of the Board of Directors ought to be clearly understood.

     Bishop Pendleton said that this was the reason he brought the matter up. He noted that he felt the Board had the right to withhold a second, but that this does not constitute a veto. He noted that the spirit of the thing is:
     The Council of the Clergy says: "Here is our nomination. What is your opinion of it? Can we successfully present it to the General Assembly?" The second simply supports the nomination of the priesthood. Any member of the General Assembly has the right to second if necessary. Bishop Pendleton noted further, that he did not feel that it was a matter which had to be determined. He had presented it as something to think about so that there could be mutual understanding, which is better than rules.
     Rev. Robert Junge noted that several times in this discussion the representative function of the Board of Directors was referred to. He felt that we might give some further thought to our mode of selecting the Board of Directors. To date we have not had any real nominating or selecting on the basis of geography or other such criteria. There has been consulting, of course, with pastors and sometimes with the Board of Trustees. But it has not been a procedure which we could call representative government in the usual sense. He did not suggest that what we have done was wrong.

178

Suggestions have been made to have the nominating committee consult directly with the Board of Trustees in various societies and areas, as one possible orderly procedure. He simply wanted to express the feeling that he was not completely comfortable with a corporation meeting, held in one place and attended by so few, yet selecting a body which has the kind of function outlined here. He felt the church should give further thought to this problem as part of the overall question.
     Rev. Erik Sandstrom said that he felt that Mr. Philip Pendleton was suggesting the need for some intramural consideration by the Board of Directors concerning the right of withholding a second as against the right of veto. This to preserve the right of response on the part of the Board.
     Bishop Pendleton noting the hour suggested that we hear a few reports. Mr. Philip Pendleton reported for the salary committee that questionnaires had been sent out asking for suggestions from the Board of Directors of the various societies about the salaries of both teachers and ministers. After all the replies are in, the committee expects to submit amendments to the Societies and later to the spring meeting of the Board of Directors of the General Church for action. He noted that all the members of the committee feel there must be an increase.
     Rev. Robert Junge reported as chairman of the Extension Committee of the Council of the Clergy. He noted that this committee which considers our traveling work and the use of evangelization, is forming a small working committee to carry the day to day administrative work involved in these two uses. He pointed out that this working committee would include laymen, perhaps some from the Board, who had special interests and skills in this work. He noted that the proposal might be an interim step, but it seemed desirable to move slowly before establishing anything too ambitious in the way of permanent committees.
     Mr. L. E. Gyllenhaal suggested that the treasurer's report be read in NEW CHURCH LIFE.

     Bishop de Charms observed that there were no further reports and added in response to Mr. Pendleton's question that it was his understanding of the presentation to the Joint Council that it was presented in this way, so that there might be consultation between both bodies and then intramural discussion in the Board of Directors and the Council of the Clergy.
     Mr. Alexander Lindsay noted that the Board was elected by the members of the Corporation. He felt that it was important to recognize that when we speak of nomination in consultation with the pastor or other means, it does not mean election. This is done by the Corporation.

179

The action by the Board, then, clearly is advisory, since not everybody in the General Church is a member of the Corporation. The Board of the General Church does not necessarily represent the Church as a whole.
     Bishop Pendleton replied that every male who has been a member of the General Church for five years can become a member of the Corporation.
     On the request of Mr. L. E. Gyllenhaal, Mr. George Woodard reported for the Pension Committee, that the Board had approved ten upward adjustments in pensions, the total increase being about $5,000.00, which the funds can readily carry. He noted that most or all in the room had received a letter regarding a proposed medical insurance plan. He made clear that this letter had no connection with the Pension Committee's current consideration of this problem. He read, "We believe, however, such insurance is essential to the security of our ministers and teachers, and also that it may be useful in the financial interests of the church. Insurance that would protect retirees for part of their terms of retirement would lessen the church's responsibility in individual hardship cases and would generally ease the costs and administrative problems of the pension program as well."
     Mr. Woodard noted that the Committee is proceeding to study both insurance through group plans which might apply, and also the possibility of the General Church maintaining a self insurance program. There is difficulty finding group insurance programs which would cover our teachers and ministers abroad, he explained. Ultimately, he noted, the question of the division of costs between the General Church and the local societies will, no doubt, arise. The Committee hoped to have something definite at an early meeting of the Board.
     Rev. W. C. Henderson commented that it appears that as the affairs of these meetings increase, there is less and less time to consider reports. It is easy to pass over reports with the idea: "What is the use of reading a report that is going to be published anyway?" He noted that what was offered by the presentation of reports is the opportunity for "feed back." He hoped that when there is time, as there certainly and properly was not this morning, consideration would be given to this use.

     7. It was moved and seconded and carried that the secretary be instructed to thank the ladies for serving tea.

     8. On proper motion, the meeting adjourned at 12:30 P.M.

     Respectfully submitted,
          ROBERT S. JUNGE
               Secretary

180

ANNUAL REPORTS 1967

     SECRETARY OF THE GENERAL CHURCH

     During the year 1966, ninety-three members were received into the General Church. Five resigned. Eleven were dropped from the roll. Thirty-nine deaths were reported. On January 1, 1967, the roll contained three thousand one hundred and fifty- four names.
     Membership, January 1, 1966                    3116
          (U.S.A.-1997, Other Countries-1119)
     New Members (cert. 5367-5459)          93
          (U.S.A.-61, Other Countries-32)
     Deaths Reported                    39
          (U.S.A.-22, Other Countries-17)
     Resignations                    5
          (U.S.A.-5, Other Countries-0)
     Dropped from the roll               11
          (U.S.A.-3, Other Countries-8)
     Losses (U.S.A.-30, Other Countries-25)     55
     Net gain during 1966                         38
     Membership, January 1, 1967                    3154
          (U.S.A.-2028, Other Countries-1126)

     NOTE: As you can see, our procedures for keeping names current are beginning to become routine. As of this year we feel that we have a reasonably current address list and the year represents something of a "norm." In the next few years, however, we should begin to feel more and more the effects on our membership of the accelerating growth of the Academy.

     NEW MEMBERS

January 1, 1966 to December 13, 1966

THE UNITED STATES

     Alabama:     Evergreen

Miss Juanita Lois Welch

     Arizona:     Phoeniz

Mrs. Edward Franklin Allen (Beverly Jean Plude)

     Arizona:     Tucson

Mr. Robert Edward Bonser
Mrs. Robert Edward Bonser (Phyllis Vernon)

     California:     Glendale

181

Miss Claudia Cranch

     California: Moorpark

Mrs. Donald Leslie Hotson (Constance Elizabeth Brinker)

California: Ontario

Miss Linda Stroh

California: Pasadena

Mr. Craig Christian Bergner
Miss Louisa Petra Kline

California: San Francisco

Mr. Harold M. Ross
Mrs. Harold M. Ross (Dorothe Lesser)

California: San Ysidro

Mr. Axel Theodore Hedman

Colorado: Denver

Miss Barbara Anne Kendig
Mr. Robert John Norton
Mr. Matthew Rich
Miss Stephanie Rich

Florida: Miramar

Miss Lena Elisabet Franson

Illinois: Barrington

Mr. LeRoy James Streicher

Illinois: Chicago

Mr. Arthur Hedstrom, Jr.
Mrs. Arthur Hedstrom, Jr. (Patricia Margaret O'Donnell)

Illinois: Glenview

Mrs. Robert M. Cole (E. Louise Freyaldenhoven)
Miss Kathleen Meredith Hugo
Mr. George Rupert Kuhl
Mrs. George Rupert Kuhl (Gladys Joy Holmes)
Mr. Richard Benn McFarland, Jr.
Mrs. Richard Benn McFarland, Jr. (Elizabeth Kitzelman)
Mr. Richard James Synnestvedt

Illinois: Northbrook
Miss Kaletta Ruth Miller

Louisiana:     Baton Rouge

Mr. Henry Bernard Bruser, III

Maryland:     Adelphi

Mrs. Karl Wilfred Doering (Carrie Isabel Craig)

Maryland:     Baltimore

Miss Kathleen Louise Galusha

Maryland:     Bowie

Mrs. Joel Trimble (Albanira de Arruda)

Maryland:     Derwood

Mrs. Quentin D. Hyatt (Henrietta Ottilie Droste)

Michigan:     Hastings

Mr. Roderic Douglas Lowry
Mrs. Roderic Douglas Lowry (Linda V. Wentland)

Pennsylvania:     Bryn Athyn District

Miss Rudaina Khalil Abed
Mr. Peter Alden Bancroft
Mrs. Peter Alden Bancrott (Adeline Ann Jeffery)
Miss Sidney Jane Coffin
Miss Sarah Jean Doering
Miss Teresa Dunlap
Miss Barbara Echols
Miss Eva Anna-Lisa Fornander
Mr. William Victor Griffin
Miss Susan Gyllenhaal
Miss Peggy Klippenstein
Miss Ellen Betty Mayer
Miss Elaine Pitcairn
Mr. David Richard Simons
Mr. Bradley Gage Smith
Mr. Louis Ernest Synnestvedt
Mrs. Louis Ernest Synnestvedt (Gertrude Allene Seiz)
Mrs. Charles Frederick White, III (Jeanne Adelaide Blaetz)

Pennsylvania:     Chester Springs

Mrs. Albert Russell Ritchie (Carla Jane Cronlund)

Pennsylvania:     Erie

Mr. Guy Charles Woodworth

182

Pennsylvania:     Pittsburgh

Mr. David Grubb, Jr.
Mrs. David Grubb, Jr. (Rosanne Morgan Bowman)
Miss Priscilla Claire Stroemple

Pennsylvania:     Trafford

Mr. Robert Morrison Kendig, Jr.

Virginia:     Annandale

Mr. Roy Edward Beach
Mrs. Roy Edward Beach (Joan Martha Baker)

CANADA

British Columbia: Castlegar

Miss Jacqueline Mae Rempel

British Columbia: Dawson Creek

Mr. Peter Friesen
Mrs. Peter Friesen (Helen Marie Sawchuk)

Ontario:     Downsview

Mr. Robert Adam Delyea

Ontario:     Islington

Miss Avril Elizabeth Bond

Ontario:     Kitchener

Mr. Brian Leigh Schnarr

Ontario:     Rexdale

Mr. Edward Brian Friesen

Ontario:     Stauffville

Mrs. Frank S. Jean-Marie (Mieke Jeannette de Heus)

Ontario:     Weston

Miss Mary Parker

SOUTH AMERICA

Brazil:     Rio de Janeiro

Mr. Adiel Correa de Padua
Miss Ruth Sarmanho Arraes

ENGLAND

Essex:     Colchester

Miss Christine May Pryke

Kent:     Crayford

Mr. Kenneth Campbell

EUROPE

Denmark:     AmagerLandevej per Kastrup

Mr. Rud Eli Estrup Hansen
Mrs. Rud Eli Estrup Hansen (Ketty Mejer Frederiksen)

Denmark:     Copenhagen

Mr. Peter Hedegaard-Christensen
Mr. John Hedegaard

Denmark:     Hareskovby

Mrs. Frans Soren Frandsen (Ulla Margrethe Hauptmann)

Denmark:     Jyllinger per Roskilde

Mrs. Jorgen Hauptmann (Bridget Armitage)

     Sweden:     Jonkoping

Mr. Gustav Ingemar Fornander
Mrs. Sven-Erik Nedin (Gunborg Astrid Elisabet Bergstrom)

SOUTH AFRICA

Natal:     Cowies Hill

Miss Belinda Mary Wilmot Wilkinson

Natal:     Durban

Miss Carol Cecia Bongers
Mr. Neil Martin Buss
Mrs. Amy Alphonse (McKenzie) Frost
Mr. Barrie Rex Douglas Ridgway

Port Elizabeth

Mrs. David H. Kuyler (Agnes Kathleen Lumaden)
Miss Alice Magdalene Kuyler

Rhodesia:     Salisbury

Mr. Leonard Garth Homber

Transvaal:     Pretoria

Mr. Frederick Leonard Buss
Mrs. Frederick Leonard Buss (Elaine Yvonne Venter)

NEW ZEALAND

Auckland

Mrs. Agnes Moffat (Robb) Elliot

183

DEATHS

Reported during 1966

Albrecht, Mrs. August (Pauline Downing), April 8,1966, Chicago, Illinois (90)
Barrows, Mrs. Otto W. (Leonora Bing), March 5, 1966, Riverside, California (96)
Barry, Mr. Frank C., November 13, 1966, Glenview, Illinois (69)
Boyesen, Mr. Carl Ragnar, July 21, 1966, Stockholm, Sweden (58)
Boyesen, Mrs. Josef Emanuel (Kristina Louisa), January 1, 1966, Stockholm, Sweden (86)
Childs, Mr. Sydney B., April 14, 1966, Jacksonville, Florida (75)
Cockerell, Mrs. Stanley Dunbar (Elizabeth Alice), March 29, 1966, Durban, Natal, South Africa (89)
Cronwall, Miss Elma, December 8, 1966, Chicago, Illinois (70)
Curran, Mrs. Daniel J. (Ina M. Bradstock), January 20, 1966, Newbury, Ohio (82)
daSilva, Mr. Jose Rosa, Junior, September 24, 1966, Rio de Janeiro, Brazil (84)
Davis, Edward Hugh, Esq., February 28, 1966, Meadowbrook, Pennsylvania (72)
Davis, Mrs. Frederick Grant (Helen Virginia Jackson), September 8, 1966, Somerton, Philadelphia, Pennsylvania (76)
Doering, Mrs. Cyrus Edward (Harriet Josephine Field), July 23, 1966, Fort Worth, Texas (66)
Doering, Mr. David Ferdinand, January 13, 1966, Milverton, Ontario (74)
Echols, Mrs. Alonza McDaniel (Tochie Frost), January 22, 1966, Birmingham, Alabama (76)
Frazee, Mr. Frederick Cavendish, March 25, 1966, Victoria, British Columbia, Canada (84)
Gnocchi, Miss Loreta, May 8,1966, Trieste, Italy (86)
Gourdin, Mr. William Palmer, April 1, 1966, Charleston, South Carolina (67)
Henderson, Miss Ruth Annette, June 8, 1966, Abington, Pennsylvania (47)
Hicks, Mr. Curtis Kepler, April 27, 1966, Westfield, New Jersey (85)
Homiller, Mr. William Foster, Jr., October 26, 1966, Bryn Athyn, Pennsylvania (54)
Horigan, Mr. Elmer G., May 31, 1966, Pittsburgh, Pennsylvania (72)
Junge, Mr. Hubert, July 2,1966, Tacoma, Washington (38)
Kendig, Mrs. Joseph Roberts, Jr. (Dorothy Loudon Adams), August 6, 1966, Williamsport, Pennsylvania (85)
Liden, Mrs. Bertram Albert (Emy Palmqvist), August 9, 1966, Stockholm, Sweden (77)
Longstaff, Mr. Frank Raymond, October 28, 1966, Streetsville, Ontario, Canada (83)
Lucas, Mine. Andre (Helene Mathieu), October 12, 1965, Paris, France (60)
Pitcairn, Raymond, Esq., July 12, 1966, Abington, Pennsylvania (82)
Rosehinan, Miss Edith Elizabeth, May 3, 1966, Kitchener, Ontario, Canada (89)
Rothermel, Mrs. Theodore (Lillian Craig Wilks), December 20, 1965, Toronto, Ontario, Canada (78)
Schroder, Mrs. S. William Hj. (Hildegard Emilia Nelson), October 1, 1966, Ossining, New York (93)
Scott, Mrs. George (Ruth Muriel Corrigan), August 18, 1966, St. Agatha, Ontario, Canada (64)
Shearer, Mr. George John, May 30, 1966, Dawson Creek, British Columbia, Canada (64)

184

Smith, Mr. Lawrence Vaughan, January 24, 1966, Meadowbrook, Pennsylvania (54)
Swalm, Mrs. James Percival (Clara Estella Livingstone), January 20, 1966, Toronto, Ontario, Canada (72)
Thorsen, Mr. Anders Trygve Wittenstrom, date unknown.
Waelchli, Mr. Noah Louis, date unknown, delayed report.
Wennerholm, Miss Lizzie Elinda Maria, March 21, 1966, Stockholm, Sweden (74)
Wilson, Mrs. Daniel N. (Elaine Smith), November 17, 1966, Tucson, Arizona (64)

     RESIGNATIONS

Bethge, Mr. Richard Harvey, West Allis, Wisconsin
Bethge, Mrs. Richard Harvey (Juanita Marian Bray), West Allis, Wisconsin
Johnson, Mr. Carl Edwin, Erie, Pennsylvania
Lessing, Mrs. Carl John (Irene Elizabeth Lindgren), Glen Ellyn, Illinois
Lundin, Mrs. Gail (Patricia Hume Naylor), Sunnydale, Culifornia

     DROPPED FROM THE ROLL

Binks, Mrs. Cyril Frank (Katherine Lemky)
Blythe, Mrs. Samuel (Eleanor Susannah Purse), Surrey, England
Cockerell, Mr. Peter, Durban, Natal, South Africa
Lorand, Mr. Emeric, Budapest, Hungary
Poynton, Mrs. Max W., (Jean Cockerell) Salisbury, Rhodesia, South Africa
Priest, Mrs. William (Grace Clark Kidby Denney), Beckenham, Kent, England
Schulz, Mr. Carl Dowdall, Durban, Natal, South Africa
Shaw, Mr. Ronald Raymond, Troy, Michigan
Shuck, Mr. Luther Edward, Jr., Quito, Ecuador, South America
Stielowe, Miss Anne E., Berkshire, England
Ziegler, Miss Marie K., Chicago, Illinois

     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary
COUNCIL OF THE CLERGY 1967

COUNCIL OF THE CLERGY ERIK SANDSTROM 1967

     January 1, 1966, to January 1, 1967

     MEMBERSHIP

     The total membership of the Council consists of forty-two priests, the same number as the previous year. Two are in the episcopal degree, thirty-five in the pastoral degree (of whom three were inaugurated during the year), and five in the ministerial degree. Nine members are retired or in secular work, some of whom are engaged in part-time priestly work or give occasional assistance to the pastoral office.
     In addition to the Bishop, nine out of the thirty-three full-time priests reside in Bryn Athyn. Seven out of these nine are wholly or essentially employed by the General Church and/or the Academy of the New Church, and may thus be said to serve the church as a whole.

185

     Other residences and fields of activity are shown as follows.
Elsewhere in the United States     11
Canada                         4
England                         2
South Africa                    2
Australia                         1
Scandinavia                         2
Brazil                         1

     Two students in the Theological School are authorized candidates for the priesthood. The Guyana Mission has one priest of the pastoral degree; and in the South African Mission there are, in addition to the Superintendent, six priests of the pastoral degree. A list of the Clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1966, PP. 609-612.

     STATISTICS

     Below there is a statistical review of all the official acts of the Clergy in the year 1966. The figures for 1965 are adduced for comparison.
                              1966          1965
     Baptisms: Children          151          149     (+2)
           Adults               33          55     (-22)
           Total                    184          204     (-20)
     Holy Supper: Administrations192          207     (-15)
               Communicants          5712          5370     (+342)
     Confessions of Faith          39          34     (+5)
     Betrothals                    24          21     (+3)
     Marriages                    41          40     (+1)
     Ordinations               3          8     (-5)
     Dedications: Churches          0          1     (-1)
               Homes               13          14     (-1)
               Other               1          1
     Funerals or Memorial Services48          51     (-3)

     REPORTS OF THE MEMBERS OF THE CLERGY

     The Right Rev. Willard D. Pendleton served as Bishop of the General Church of the New Jerusalem, President of the Academy of the New Church, and Pastor of the Bryn Athyn Society.
     For a review of Bishop Pendleton's report to the Council of the Clergy, see elsewhere in this issue (pp. 165, 166).

     The Right Rev. George de Charms, Bishop Emeritus of the General Church, President Emeritus of the Academy, and Emeritus Professor of Theology, preached twice in Bryn Athyn and gave the sermon at the General Assembly in Oberlin, Ohio. At the time of the Annual Council meetings he addressed the Bryn Athyn Church. He also preached and gave a doctrinal lecture in the Pittsburgh Society and the Kitchener Society. He taught two courses in the Theological School and one in the Senior College and conducted three evening classes for separate groups in Bryn Athyn.

186

     The Rev. Alfred Acton II served as Assistant to the Pastor of the Sharon and Immanuel Churches (Chicago and Glenview, Ill.) and as a teacher in the Immanuel Church School.

     The Rev. E. C. Acton continued as Dean of the Bryn Athyn Church.

     The Rev. Kurt H. Asplundh was Pastor of the Pittsburgh Society and Principal of the Pittsburgh New Church School.

     The Rev. Bjorn A. H. Boyesen continued as Pastor of the Stockholm Society, Visiting Pastor of the Circles in Jonkoping, Copenhagen, and Oslo, and as Editor of the Nova Ecclesia, official journal of the Stockholm Society. He believes there is some real development on the way in Scandinavia, and much appreciates the assistance of the Rev. Kurt P. Nemitz.

     The Rev. Peter M. Buss served as Superintendent of the General Church Mission in South Africa, as Pastor to the South African isolated, and for approximately three months as Acting Pastor of the Durban Society.

     The Rev. Geoffrey S. Childs was Pastor of the Carmel Church Society (near Kitchener, Canada) and Principal of the Carmel Church School. He reports an encouraging growth of the Caryndale community. Over one-third of the society now lives there.

     The Rev. Robert H. P. Cole acted as Assistant to the Pastor of the Immanuel Church (Glenview) and as Visiting Pastor of the Madison Circle, the Milwaukee-Racine Group, the Rockford Group, and the St. Paul-Minneapolis Circle. He also taught several courses in the Immanuel Church School. He preached once each in Bryn Athyn and Detroit.

     The Rev. Harold C. Cranch was from Jan. 1 to Aug. 31 Pastor of the Glendale' (Los Angeles) Society, Calif., and Visiting Pastor to Northern California, and from Sept. 1, Pastor of the Olivet Church, Toronto, Visiting Pastor of the Montreal Circle, and Principal of the Olivet Day School. He also continued as Chairman of the Extension Committee of the General Church.

     The Rev. Roy Franson served as Pastor of the Miami Circle and Visiting Pastor of the Groups in Smyrna Beach, Fla., St. Petersburg, Fla., Atlanta., Ga., Birmingham, Ala., and isolated families in the above states and in the state of Tenn.

     The Rev. Alan Gill, although retired, preached fifteen times and did occasional teaching in the Colchester Day School.

     The Rev. Victor J. Gladish, in secular work, gave occasional assistance at the Sharon Church and the Immanuel Church.

     The Rev. D. W. Heinrichs continued as Pastor of the Durban Society, South Africa, and as Visiting Pastor of the isolated in the Zululand area. During a three-month visit overseas be went to London, Bryn Athyn, Kitchener, Pittsburgh, Toronto, Detroit, and Washington. In the course of these visits he preached eight times and gave eight doctrinal classes. He also gave numerous talks on the history, development, and prospects of the Durban Society.

     The Rev. Henry Heinrichs was part-time Assistant to the Pastor of the Carmel Church, and as such preached three times and assisted in the Holy Supper. He also preached once in Toronto.

187

     The Rev. W. Cairns Henderson was engaged as Editor of NEW CHURCH LIFE, Supervising Pastor of the Advent Church (Philadelphia) from Jan. 1 to June 30, and Dean of the Academy of the New Church Theological School. He preached in Bryn Athyn, Philadelphia, Washington, New York and at home services held at Wallenpaupack and Meadowridge, Pa., in all fourteen times. He also delivered an address at the 24th General Assembly at Oberlin, Ohio. He continued as secretary of the Bishop's Consistory and as chairman of the General Church Sound Recording Committee. With reference to the Advent Church, Philadelphia, he reports that its building at 5007 Penn Street has been sold, and that the proceeds, together with all other monies belonging to the Advent Church, have been paid into the Advent Church Trust Fund administered by the General Church. In the Academy he taught two courses in the Theological School and one in the Senior College, and, since September, a course to six members of the faculty in an orientation program.

     The Rev. B. David Holm served as Pastor of the South Ohio Circle and Visiting Pastor of the Erie Circle, Pennsylvania.

     The Rev. Geoffrey H. Howard was resident Pastor of the Tucson Circle, Ariz., and Visiting Pastor of the San Diego Circle, Calif., and the Phoenix Group, Ariz. He reports some increase in the membership during the year, and notes that San Diego shows quite a potential.

     The Rev. Robert S. Junge, Secretary of the General Church, paid official visits to Detroit, Mich., Miami, Fla., Atlanta, Ga., and presided as the Bishop's representative at the Assembly in Dawson Creek, B.C., Canada. He continued as secretary of the Operating Policy Committee, and late in the year accepted appointment as chairman of the Extension Committee of the Council of the Clergy. He conducted an Arcana Class and preached occasionally in Bryn Athyn.

     The Rev. Louis B. King continued as Pastor of the Immanuel Church (Glenview, Ill.), Headmaster of the Immanuel Church School, and Supervisor of Sharon Church.

     The Rev. Kurt P. Nemitz was at first Visiting Minister and Pastor for the General Church, and later in the year Assistant to the Pastor in Scandinavia. In his former capacity he assisted in Kitchener for roughly two months, in Pittsburgh for one month, in Detroit for one month, and in Glenview for a few weeks. In addition, he preached once each in Toronto and Washington, and on his way through England once each in Coichester and London. He also taught in the British Academy summer school. He arrived in Stockholm in August.

     The Rev. Hugo Lj. Odhner, semi-retired, continued as a special teacher in the Academy of the New Church. He taught two courses in the spring semester, one in Theology and one in Philosophy. He had been working on a proposed book on "The Spiritual World." During the year he preached five times and gave two addresses, one of which was delivered at the General Assembly.

     The Rev. Ormond de C. Odhner was engaged as Professor of Church History in the Academy of the New Church. He taught Religion and Church History.

     The Rev. Dandridge Pendleton served as an Instructor in Religion in the Academy of the New Church.

     The Rev. Martin Pryke was engaged as Pastor of the Olivet Church, Toronto, and as Visiting Pastor of the Montreal Circle from Jan. 1 to Aug. 31, and from Sept. 1 as Executive Vice President of the Academy of the New Church.

188

     The Rev. Norman H. Reuter continued as Pastor of the Detroit Society.

     The Rev. Morley D. Rich was resident Pastor of the Denver Circle and Visiting Pastor of the Ft. Worth, Tex., Circle, the Kansas and Oklahoma Groups, and the Central-Western District of the General Church. He reports an addition in numbers in the area, and also improved attendances.

     The Rev. Norbert H. Rogers served as Director of the General Church Religion Lessons, Visiting Pastor of the North Jersey Circle, and an Instructor in Latin in the Boys School of the Academy of the New Church. He preached once each in Bryn Athyn, Detroit, and Glendale, Ohio, and twice in the Convention church in Orange, N. J. He reports reduced numbers in the Circle through removals and deaths.

     The Rev. Donald L. Rose served as Pastor of Michael Church, London, and as Visiting Pastor to some of the isolated in England. In addition to his regular duties he paid one visit to our Circle in Paris.

     The Rev. Frank S. Rose continued as Pastor of the Colchester Society and as Visiting Pastor to Holland and to some of the isolated in England. He also served as Chairman of the British Finance Committee and of the British Academy and as Editor of the News Letter. At the General Assembly in Oberlin, Ohio, he gave one of the addresses, and he preached once in Glenview, Ill. He presided over the 8th British Academy Summer School and over the 51st British Assembly, and preached and gave classes at the Charmouth family holiday.

     The Rev. Erik Sandstrom, Secretary of the Council of the Clergy, was engaged as Professor of Theology and Religion in the Academy schools and as Visiting Pastor of the North Ohio (Cleveland) Circle. As Chairman of the 24th General Assembly Committee he paid visits to Washington, Glenview, Kitchener, and Toronto, and gave illustrated talks preparatory to the Assembly in these places. A similar talk was also given to the Bryn Athyn Society. Subsequent to the Assembly he and his family made a holiday tour across the country, and in that connection visited New Church centers and families in sixteen places, preaching and/or giving doctrinal classes in twelve of these. He preached twice each in Bryn Athyn and Washington, and once in Glenview where also he addressed the local chapter of the Sons of the Academy. In Bryn Athyn he conducted a hi-weekly doctrinal class.

     The Rev. Frederick L. Schnarr was Pastor of the Washington Society of the New Jerusalem and Visiting Pastor to Southern Virginia and to North and South Carolina.

     The Rev. David R. Simons was engaged as Assistant Pastor of the Bryn Athyn Church in charge of elementary education (Principal of the Bryn Athyn Elementary School), as Visiting Pastor to the New England groups, and as part-time teacher in the Academy College. He conducted a series of orientation classes for new parents, and organized a young people's class.

     The Rev. Lorentz R. Soneson served from January to August as Assistant to the Dean of the Bryn Athyn Church and as Visiting Pastor of the New York Circle, and from September as Pastor of the Glendale (Los Angeles) Society.

     The Rev. Kenneth O. Stroh was engaged as Director of Music of the Bryn Athyn Church and as an Instructor in religion and music in the Bryn Athyn Elementary School. From September he also conducted the Children's Services in the Cathedral.

189

     The Rev. Douglas M. Taylor served as Pastor of the Hurstville Society and as Visiting Pastor of the isolated in Australia and of the Auckland (N.Z.) Group. During the year he undertook an extensive missionary program, broadcasting fifty-four talks on station 2KY. There has been a good deal of follow-up work. After the talks were also advertised locally and heard in Auckland, New Zealand, he gave a public lecture there on "Discovering God," attended by fifty-one persons of whom thirty- one were visitors. He feels very encouraged with the results.

     The Rev. William Whitehead, retired, gave the "Swedenborg Birthday" address and also the "Nineteenth of June" address to the Bryn Athyn Society. He is occupied with the work on the Annals of the New Church.

     The Rev. Jose Lopes de Figueiredo was resident Minister to the Rio de Janeiro Society, Brazil.

     The Rev. Daniel W. Goodenough was engaged as Assistant to the Pastor of the Olivet Church, Toronto. His duties included considerable time as instructor in the Olivet Day School. He served as President of the local Epsilon Society and as a member of the Sons' Executive Committee, and he organized the Society Sunday School. At the Carmel Church (Kitchener Society) he preached a number of times and gave two series of doctrinal classes. He visited the isolated in Muskoka three times and the Montreal Circle once.

     The Rev. Willard L. D. Heinrichs served as Visiting Minister to the Pacific Northwest, resident in Dawson Creek, B.C., Canada.
     Respectfully submitted,
          ERIK SANDSTROM,
               Secretary
GENERAL CHURCH OF THE NEW JERUSALEM (A Pennsylvania Corporation) and THE GENERAL CHURCH OF THE NEW JERUSALEM (An Illinois Corporation) 1967

GENERAL CHURCH OF THE NEW JERUSALEM (A Pennsylvania Corporation) and THE GENERAL CHURCH OF THE NEW JERUSALEM (An Illinois Corporation) Various 1967

     REPORT OF THE SECRETARY

     FOR THE

     YEAR ENDING DECEMBER 31, 1966

     MEMBERSHIP

     During the year 1966, the number of persons comprising the membership of both Corporations increased by 14 from 302 to 316 in accordance with the following tabulation:

190

                                   Date of      Net          Date of
                                   12/31/65     Change     12/31/66
Members of                              4                    4
Illinois Corporation only               298          Add 14     312
Both Corporations Total Persons           302          Add 14     316

Total Members of:
Illinois Corporation                     302          Add 14     316
Pennsylvania Corporation               298          Add 14     312

The several Net Changes consisted of:

24 New Members of both Corporations:

Anderson, G. G.
Behlert, Harris L.
Birchman, Owen R.
Blair, Kenneth B.
Bostock, Peter G.
Genzlinger, Bryce S.
Heinrichs, Willard L. D.
Henderson, Albert D.
Henderson, Bruce
Henderson, Ian Keith
Howard, Geoffrey H.
Hyatt, Garry
Hyatt, Wynne S.
Johns, Robert H.
King, Louis B.
McCardell, Willard B.
Merrell, Robert D
Nemitz, Kurt P.
Pendleton, James L.
Reuter, Justin D.
Sandstrom, Harald M.
Smith, Barry Blair
Smith, Bertrand Dean
Trimble, Joel

10 Deaths of Members of Both Corporations:

Childs, Sydney B.
Davis, Edward H.
*Gyllenhaal, Alvin G. (Mar. 1964)
Hicks, Curtis K.
Homiller, William F.
Longstaff, Frank R.
*Maynard, Henry S. (Mar. 1965)
Pitcairn, Raymond
*Smith, Winfred A. (Nov. 1962)
*Wright, Neville T. (May 1965)

* Not previously reported.

     DIRECTORS

     The By-Laws of both Corporations are identical in making provisions for election of thirty Directors, ten of whom are elected each year for terms of three years. The members of both Boards are the same, and presently consist of twenty-nine Directors. At the 1966 Annual Meeting ten Directors were elected for terms expiring in 1969.

1968 Acton, Kesniel C.
1969 Anderson, Gordon G.
1967 Asplundh, Carl Hj.
1968 Asplundh, Lester
1969 Asplundh, Robert H.
1968 Brewer, Horace H.
1968 Cockerell, Gordon D.
1968 DeCharms, George
1967 Doering, George C.
1969 Ebert, Charles H.
1967 Hasen, Alfred H.
1967 Holmes, Harvey J.
1969 Hyatt, Kent
1968 Junge, James F.

191

1967 Lee, Edward B., Jr.
1967 Lindsay, Alexander H.
1969 McCardell, Willard B.
1967 Pendleton, Philip C.
1968 Pendleton, Willard D.
1969 Pitcairn, Garthowen
1969 Pitcairn, Stephen
1969 Powell, Oliver I.
1968 Pryke, Owen
1969 Rose, Roy H.
1967 Stebbing, David H.
1969 Synnestvedt, Ray
1968 Walker, Marvin J.
1967 Walter, Robert E.
1967 Woodard, George H.

The Honorary Director is Sydney E. Lee.

     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 18, 1966 were:
President          Pendleton, Willard D.
Vice President     DeCharms, George
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1966 Annual Corporation Meetings were held at Oberlin College, Oberlin, Ohio, on June 18, these being the only Corporation Meetings held during the year. The President, Bishop Pendleton, presided, and the attendance numbered 100 persons, each a member of both Corporations. Reports were received from the President, the Secretary and the Treasurer, and from the Committees on Audit of Securities and Nomination of Directors.

     BOARD MEETINGS

     The Board of Directors held five meetings during 1966, the President presiding at each of them. The average attendance of Directors was 17 with a maximum of 25 and a minimum of 11.
     The business of the Board of Directors transacted during the first half of 1966 was covered in a report submitted to the Annual Corporation Meeting held in June 1966.
     Since that time the organization meeting, a regular meeting, and a special meeting have been held. At the organization meeting Officers of the Corporations were elected, reports were received from the standing Committees, members were appointed to the various Committees, and the standard banking resolutions were passed. The Board approved continuing the annual appropriation to The Hague Circle for assistance in the rental of the building they use for worship and instruction. Assistance was granted for ministers' travelling expenses to the United States, and several automobile loans were approved under the provisions of the General Church Operating Policy.
     At the regular meeting held in October the President reported that a Philadelphia Pentecostal group had applied to the Court of Common Pleas for the purpose of obtaining a charter of a proposed non-profit corporation to be known as "The Church of the New Jerusalem." Mr. Randolph Childs and, after his death, his partner, contested the application on behalf of the General Church. The matter was subsequently resolved in December when the Philadelphia group agreed to use the name "The Pentecostal Tabernacle of the New Jerusalem."

192

The increased work load on the Treasurer, who serves as Treasurer for both the General Church and the Academy, is becoming too much of a burden for one man, and the Board authorized the President to appoint a committee to study this problem in conjunction with a committee on the Academy. The President was also authorized to appoint a Joint Financial Policy Committee to study the projected uses, income and expenses of the General Church. The same Committee will make a similar study for the Academy and the Bryn Athyn Church. A special committee was appointed by the President to study the feasibility of making "Cairncrest" the permanent home of the General Church offices. Assistance in ministerial housing in Stockholm was approved and a grant was made for assistance in an experimental newspaper missionary program in Tucson. A transfer was made to the General Church Publication Committee to enable them to publish Dr. Hugo Odhner's book Three Kings of Israel.
     The special meeting held in December was a joint meeting of the Boards of Directors of the Academy, the Bryn Athyn Church, and the General Church. Bishop Pendleton read a letter from The Pitcairn Company offering to exchange common stock of Pittsburgh Plate Glass Company for common stock of The Pitcairn Company held by the three institutions. At a previous informal meeting experts had testified to the fairness and legality of the exchange. All three Boards approved the exchange, which took place on December 20, 1966.
     Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary

     OPERATING POLICY COMMITTEE

     James F. Junge, Leonard Gyllenhaal, Rev. Robert S. Junge, Rt. Rev. Willard D. Pendleton, Chairman.
     The Operating Policy Committee met three times during the year in formal session. These meetings, together with other discussions, have led to the Bishop's recommendation to the Board regarding the formation of three committees.
     1. A committee to study the Treasurer's Office, exploring the relationship of uses in the financial offices of both the General Church and the Academy, and to make recommendation as to how these uses may be most effectively developed.
     2. A committee to study and make formal recommendations regarding the use of Cairncrest as a home for the administrative uses of the General Church.
     3. A committee to study long range financial planning and methods of reporting endowment and other funds. This committee is called the Joint Financial Policy Committee, since its efforts include study of the Academy's and the Bryn Athyn Church's long range plans as well as those of the General Church.
     In addition the committee is planning to submit a suggested revision of the Revolving Loan Fund plan to the January, 1967, meeting of the Board of Directors. It is hoped that a simplification of the terms of this Fund will make its use more effective.
     Many other Church problems have been discussed informally by the committee, but to date no other recommendations have been made to the Board of Directors of the General Church, as a result of these discussions.

     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary

193

     ORPHANAGE COMMITTEE

     This Committee has been inactive during the past year as no applications for assistance to any orphans were received.

     Respectfully submitted,
          PHILIP C. PENDLETON,
               Chairman

     TREASURER OF THE GENERAL CHURCH

     REPORT FOR 1966

     Financially, 1966 was another successful year for the General Church and considerably better than we had anticipated earlier in the year.
     Led by an encouraging response to our year end program, contributions increased by approximately $2,000 over the previous year. Aided by a special dividend from the Carswell Company and the outstanding success of our investment program, total operating income continued its upward trend with an increase of over $35,000.
     As in almost every other year, however, there were the usual "unusual expenses." For 1966 the cost of sending ministers to the General Assembly and the special stipend paid to General Church pastors and male teachers added approximately $11,000 to the budget.

     On the other hand, General Church grants to societies and pastoral areas decreased last year by almost $3,000, reflecting increased local support encouraged, we believe, by the operating policies now in effect in all but one area of the Church. The cost of normal operations increased by $15,500 or 9% above 1965. Generally, this was the result of the growing cost of providing the services of the General Church.
     At year end, after appropriating $6,000 to the Reserve for ministerial moving, $5,400 was added to unappropriated income surplus.
Substantial gains were also made in our capital funds. These came from large gifts to capital, gains on the scale of investments, and unexpended income in our Endowment Funds.
     Among the improvements in our numerous special purpose funds, one is of particular interest and worthy of mention. During the year we received contributions of $36,300 to the Building Revolving Loan Fund. This, together with unexpended income, brought the total of the Fund to $112,000 at year end.
     Also of interest was the creation, last year, of a Reserve for Contingencies in the General Fund. It is intended that this Reserve, invested in Government Bonds, be built up to an amount equivalent to one year's operating expense.

     In the over-all picture, the most gratifying result for 1966 was the increased responsibility assumed by many of the smaller pastoral areas in the Church in managing their own financial affairs.
     Respectfully submitted,
          L. E. GYLLENHAAL
               Treasurer

194

     COMPARATIVE STATEMENT

     Assets
                                        December 31
                                        1966          1965

GENERAL FUND
     Cash                              $      803          1,441
     Accounts Receivable                         16,315     10,923
     Loans Outstanding                               64,000     64,000
     Investments
          U. S. A. Bonds                               123,085     1,038
          Group Fund                                   527,844     586,443
          Other Securities                               121,504     112,931
     Real Estate                                    29,899     48,548
     Inventory-Publications                         7,287     5,560
     Publications in Progress                         -          17,158
     Prepaid Expense                                   9,619     7,477
     Due from Other Funds                    2,563     2,563
     TOTAL                         $ 902,919          858,082

LOAN FUNDS

     Cash                              $     37,913     18,421
     Loans Outstanding                    40,788     33,085
     Investments-Group Fund               33,085     22,107
     TOTAL                         $      111,786     73,613

ENDOWMENT AND TRUST FUNDS
     Cash                              $      103,629     140,458
     Investments
          U. S. A. Bonds                    496          69,563
          Group Funds                              2,850,012     2,446,976
          Other Securities                          1,527,768     1,527,768
          Real Estate                         -          11,000
Due from Other Funds                         -          63,000

     TOTAL                         $4,481,905          4,258,763

SOUTH AFRICAN MISSION FUNDS
     Cash                              $     13,683     6,542
     Loans and Accounts Receivable          2,458     7,987
     Investments-Building Society          67,153     58,748
     Real Estate                              381          381
     TOTAL                         $ 83,675          73,658
     TOTAL ASSETS                    $5,580,285          5,264,118

195

GENERAL FUNDS

                                        December 31

                                        1966          1665
OF FINANCIAL CONDITION
Accountability
1966
     Accounts Payable               $     11,497     12,897
     Contributions for Future Expenditures      20,374          11,029
     Due to Other Funds                    660          73,713
     Unexpended Funds
          Restricted                                   60,223     48,521
          Appropriated                                   5,284     2,439
          Reserved for:
          Contingencies-U. S. A. Bonds           122,048      -
          Liturgy Republication                    -          14,000
           Pastoral Moving                              10,965     18,985
          Other                                        8,765     6,904
     Unappropriated Income Surplus           158,110     224,124
     Net Worth                              504,993     445,470

     TOTAL                         $ 902,919          858,082


LOAN FUNDS
     Building Revolving Fund          $      111,786     73,613
          TOTAL                         $      111,786     73,613

ENDOWMENT AND TRUST FUNDS
     General Endowment               $      491,818     500,378
     Specific Endowments
          Income Restricted                    869,152     796,430
          Income Unrestricted                    765,940     716,330
     Special Endowment                    2,217,414     2,097,330
     Trust Funds                         137,581     148,297
     TOTAL                         $4,481,905          4,258,765

SOUTH AFRICAN MISSION FUNDS
     Accounts Payable               $     5,101     -
     Mission Reserve Fund                    74,186     69,374
     Trust Funds                         1,671     873
     Special Funds                         2,717     3,411
     TOTAL                         $      83,675     73,658
     TOTAL FUNDS                    $5,580,285          5,264,118

196

OPERATING INCOME

...Where it came from
                                        December 31
                                        1966          1965
Contributions
     Individual Gifts                          $      51,624     49,747
     Special Endowment Income                    26,656     26,656
     South African Mission                    1,376     1,489

TOTAL                              $      79,656     77,892

Investment Income
     From General Fund                    42,487     40,963
          Special Dividend                    8,420     -
     From Endowment Funds               55,268     45,515
          Special Dividend                          5,497     -
New Church Life Sales                         5,003     5,414
Moving Reserve Transfer                    14,019     9,469
U. S. A. Bonds-Reserve                               4,968     -
Sundry Sources                              327          1,095

TOTAL                              $     215,645     180,348

...What it was spent for
Administration
     Episcopal Office                    $     18,002     15,052
     Secretary's Office                              20,393     15,297
     Financial and Corporate Affairs               14,191      13,511
     Office Building                               4,383     4,305

TOTAL                              $     56,969     48,165

Clergy                                   25,752     13,093
Information and Publications               16,148     19,118
Education                                   19,889     15,224
Pastoral Support
     Grants to Societies                    9,106     10,333
     Area Grants and Travel                    31,460     30,348
     Nonresident Areas                    15,980     13,755
     Special Services                         4,552     2,171
     TOTAL PASTORAL               $      61,098     56,607

South African Mission                         19,133     18,475
Missionary                                   1,487     300
Other                                        3,757     2,230
     TOTAL EXPENSE                    $     204,233     173,212

Special Appropriation for
     Moving Expense Reserve          $     6,000     3,000
Liturgy Reserve                              -          1,000
Unappropriated Balance               $     5,412     3,136

197

     EDITOR OF "NEW CHURCH LIFE"

     Additional pages are always needed in an Assembly year, and in 1966 our readers received nearly the equivalent of an extra issue-44 more pages than usual. This was due to the fact that several items too important for their publication to be delayed were inserted in already enlarged Assembly issues. In order of space used, the total of 620 pages was made up as follows:
                         Pages
     Articles               304
     Reports               89
     Sermons               72
     Church News               44
     Editorials               38
     Announcements          26
     Miscellaneous          14
     Reviews               12
     Talks to Children          9
     Directories               8
     Communications          4
                         620

     These figures again show a normal distribution. There are always two sets of reports to be published in an Assembly year, and the addition of other reports made this the second largest item. Excluding editorials, news notes and reports, the contents of NEW CHURCN LIFE in 1966 came from 37 contributors-27 ministerial and 10 lay, the latter including two ladies. Our thanks, as usual, go to them, and to our reporters in societies, circles and groups; and a special word of appreciation should be said to the able corps of correspondents who reported special features of the General Assembly in considerable depth.

     CIRCULATION

     Figures as of January 4, 1966, supplied by the Business Manager subscriptions increased by 74, and that there was an increase of 11 gratis subscriptions. Total circulation is shown in the following tabulation:

                                   1966          1965
Paid subscriptions

     By subscriber     849
     Gift               288               1137          1063
     Free to our Clergy, Libraries, etc     247          236

                                   1384          1299

Respectfully submitted,
     W. CAIRNS HENDERSON,
          Editor

198

     PUBLICATION COMMITTEE

     The Rev. Harold C. Cranch, the Rev. W. Cairns Henderson, the Rev. Erik Sandstrom, the Rev. Frederick L. Schnarr and the Rev. Robert S. Junge, Chairman.
     This year the children's story Wonder Footprints by Sigrid Odhner Sigstedt was reprinted. For the first time the facilities of the General Church Religion Lessons were used for a project of this nature, with considerable savings and very satisfactory results.
     Later in the year the doctrinal sections of the new Liturgy were printed and bound in a separate pamphlet titled Summaries of General Doctrine.
     A brief pamphlet was published at the request of the Extension Committee. The pamphlet contains orders of service without music for circles and groups where the use of the Liturgy is impossible or impractical.
     We would call attention to the children's booklet A New Church A.B.C's published by the General Church Religion Lessons Committee.
     A limited number of student's copies of John Whitehead's Hebrew Synonyms was produced by Xerox.
     Through the facilities of the General Church Religion Lessons, we have reproduced twenty-one of the fifty-four radio talks given by the Rev. Douglas M. Taylor in Australia. These are primarily for use in following up his efforts in Australia.
     A manuscript by Dr. Hugo Lj. Odhner on the internal sense of the story of Saul, David and Solomon has been approved by the committee and made ready for the press. It should come out as a small book sometime in 1967.
     Course notes on conjugial love by the Rev. Dandridge Pendleton have been referred to the General Church Religion Lessons Committee, where it is hoped they will become a part of their high school curriculum, available to those unable to attend Bryn Athyn for school to receive the course in person.
     Several manuscripts have been carefully considered and, we hope, gently returned to their authors.
     A number of manuscripts have been promised to complete the pastoral pamphlet series, but our busy pastors get little time to write.
     Among other items the committee is considering a reprint of at least one of the Rev. Chauncey Giles' missionary books-perhaps with some minor revisions. These books seem to fill a unique use and other church printing organizations no longer intend to publish them.
     In addition, the committee is pleased to note that the sales of the Book Center are the highest ever. We are forced to admit that the tremendous acceptance of the Liturgy has been a large part of the increase, but the sale of other books has also increased. We would express our appreciation to all the various workers who make this work possible.
     Respectfully submitted,
          ROBERT S. JUNGE,
               Chairman

     RELIGION LESSONS COMMITTEE

     Four related but distinct activities comprise the General Church Religion Lessons. The first of these is the Religion Lessons program itself by which, through graded lesson materials and a staff of correspondence teachers, parents are helped to provide religious instruction to their children at home.

199

The second is the publication of New Church Education which endeavors to be a magazine of interest and use to the whole family. The third is the work of the Sunday School Committee which is to promote the uses of religion classes for children who are not able to attend New Church day schools. And the final activity is that of printing and publishing materials for the three just mentioned uses as well as items for other departments of the General Church, the local society and the Academy.
     A staff of about 90 volunteer ladies participate in the Religion Lessons work, encouraging and supervising the religious instruction of the 364 children currently enrolled in the program and being in communication with the mothers of the 94 infants and toddlers on our lists. In addition Religion Lessons programs are administered locally in four areas in the United States, providing for the needs of 125 children, and in three areas overseas where 85 children are provided for. Altogether a grand total of 668 children take part directly or indirectly in the Religion Lessons programs.
     The current circulation of New Church Education stands at 573, an increase of 27 over last year's figure.
     Besides meeting frequently and sponsoring discussions with various pastors on various aspects of Sunday School work, the Sunday School Committee has been gathering and disseminating information relating to Sunday School activities and needs in the General Church and instruction materials and teaching aids available. The Committee participated in a successful exhibit at the General Assembly last summer. It has also printed a new edition of the Rev. Harold C. Cranch's Sunday School Teacher's Manual. Several experimental Sunday School kits featuring among other things the Rev. Robert S. Junge's Lesson Notes on the first 10 chapters of Genesis have been assembled and placed in the hands of several pastors; the Committee is presently waiting for reports on the value of both the kit and the Lesson Notes.
     Besides meeting our own internal needs, the volume of printing and publishing work we have done for various church and school-related activities has been quite extensive. This has been very gratifying to us both in extending our sense of usefulness and in helping to keep our machinery busy and in good order. Should the printing and publishing work continue to expand as it has been, consideration would have to be given to adding platemaking equipment to our workshop furnishings. Of more immediate concern, however, has been the need to replace two of our most hardworking pieces of equipment. The one is the Electro-Rex electronic scanner which required immediate replacement last fall; the other is our electric Underwood Olivetti typewriter whose replacement is being delayed pending the accumulation of the necessary funds from our regular sources of income. In the meantime serious consideration is being given to replacing the Olivetti with either a Varityper or an IBM machine. Having a typewriter with changeable type faces would be a considerable asset.
     Greatly appreciated have been the loyalty and cooperation of all associated with the General Church Religion Lessons work. Special mention should be made of Miss Margaret Bostock, Mrs. Theodore Doering, and Mrs. Richard de Charms for their help with the children's needs, of Mrs. Byron Gates and her staff of part-time paid and volunteer office workers, and of Mr. Byron Gates for his invaluable help as honorary treasurer.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Director

200

     SOUND RECORDING COMMITTEE

     A full Catalogue was prepared and distributed during the year. This 1966 edition lists 1722 titles, of which 202 are new. Four hundred and seventy-four titles were withdrawn, which represents the total withdrawal during a three year period. Every three years, the normal period between Catalogues, we add approximately 600 new titles to our holdings and retire about 470, for a net gain of 130. It might be emphasized again that titles removed are not destroyed, they are merely withdrawn from circulation; and that a new edition of the Catalogue, when published, replaces entirely all previous Catalogues and Supplements.
     At the annual meeting, held in October, it was reported that circulation in the twelve months ending September 30, 1966, had increased from last year's figure of 988 to a total of 1011. This represents regular mailings to circles, groups, families and single listeners. As usual, there were some changes in the number and location of listening posts and in the rate of their borrowings. However, there has been a marked increase of interest in and demand for service music tapes on the part of visiting pastors. All the sessions of the 24th General Assembly were recorded, but so far there has been little demand for these tapes.
     The treasurer reports a satisfactory year, with some increase over last year in both total income and user contributions. He warns, however, that much of the Committee's equipment will need to be replaced within the next year or two, and that for this a substantial increase in funds will be required.
     There has been one major change within the Committee itself. While continuing as a member, Mr. E. Boyd Asplundh has been forced by pressure of other duties to resign as executive vice chairman-a post which he has filled with energy, interest and zeal since 1960. Mr. Willard Thomas has accepted appointment as executive vice chairman, and in expressing warm appreciation to Mr. Asplundh for his services, we would also welcome Mr. Thomas with confidence in his interest and ability.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman
THE PREPARATION OF GOOD 1967

THE PREPARATION OF GOOD 1967

"This signifies the preparation of good for the uses of life through the truths of doctrine in enlightenment from the Lord. It is so said because truths from the Word are to be fitted together into doctrine so as to serve for use, which is done by those who are in enlightenment from the Lord; and those are in enlightenment when they read the Word who are in the affection of truth for the sake of truth, and for the sake of the good of life, and not those who seek it for the sake of self-glory, reputation or profit as ends" (Arcana Coelestia 10105).

201

VISUAL EDUCATION COMMITTEE 1967

VISUAL EDUCATION COMMITTEE WILLIAM R. COOPER 1967

     Herewith the report of the General Church Visual Education Committee for 1966. Another very quiet year.

Cash on hand January 1st 1966                    308.63

     RECEIPTS
Rentals and postage on slides          19.41
Donations                              9.64
                                             29.05

                                             337.68

     EXPENDITURES

Postage Stamps                         2.00
Insurance on Movie Film and slides     5.00
Rebate on unexpended deposit          2.15
                                             9.15

Balance on Hand December 31st 1966               $328.53

     Respectfully submitted,
          WILLIAM R. COOPER,
               Director
EDUCATIONAL COUNCIL 1967

EDUCATIONAL COUNCIL 1967

The 1967 meetings of the Educational Council of the General Church of the New Jerusalem will be held in Bryn Athyn, Pa., from Monday morning, August 21, through Saturday noon, August 26. These meetings are open to all who are actively engaged in the work of New Church education, whether full-time or part-time, in the Academy and in the local schools of the General Church, and by special invitation to New Church men and women in the educational field outside of New Church schools.
The program this year is dedicated to the development of a distinctive mode of education. Evening sessions will be devoted to the "Swedenborg Century" research project being undertaken by Academy faculty members.

202

CONVENTION AND THE NCC 1967

CONVENTION AND THE NCC Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     By this time many of our readers will be aware that the General Convention has been elected to membership in the National Council of the Churches of Christ in the United States of America. Some distress was caused by the fact that it was elected as the "Church of the New Jerusalem." This has been alleviated by the President of Convention's frank admission that an inexcusable mistake was made, and by his promise to have it rectified; but it is still difficult for us to understand how Convention became acceptable to the Council, and why it wished to take a step that the General Church could not and would not take.
     In 1957, Convention was advised not to make application for membership in the Council at that time. The reason given was that it appeared to the Membership Committee that "the position of the Church of the New Jerusalem would elevate Jesus above God, or make Jesus Christ God." President Tafel insists that there has been no change in Convention's position, but that through discussion its position has been clarified. How this was accomplished we do not yet know.
     It has been said that the differences between Convention and the General Church are doctrinal. Here is a case in point. We accept the teaching that the Lord's church is universal; but, accepting also what is taught about the state of the Christian Church and world, we distinguish the church universal from the Christian churches within which it is in part, and we do not feel that the Writings enjoin participation in the ecumenical movement. Convention evidently feels that they do. This we cannot accept, since the faith of the New Church is distinct.

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NECESSARY ANXIETY 1967

NECESSARY ANXIETY Editor 1967

     Whether men are more anxious than ever before, or whether there is simply a greater anxiety about anxiety that is whetted assiduously by popular books and articles, is a moot point. Certainly we are told repeatedly that we are anxiety-ridden, and that we must escape from this condition if we would lead healthy, happy and productive lives. To a large extent this is true. Anxiety arises from deprivation, or the threat of it, of the things we love; and those anxieties which are caused by the cupidities of the loves of self and the world, by lack of trust in the Lord's providence, or by impatience, are not good or useful in themselves, though they may serve to draw man away from these loves.
     However, before we condemn all anxiety as undesirable, we should note certain teachings of the Writings. If a man feels any anxiety, they say, when he does not receive the good that inflows from the Lord, there is hope that he can be reformed; but if he feels no anxiety, the hope vanishes. Further, if a man feels any anxiety when he reflects upon the evils he has done, it is a sign that he will still receive influx through the angels; but if he feels no anxiety, it is a sign that he will no longer be willing to receive influx through them from the Lord.
     Evidently, then, there is a type of anxiety that we should welcome- one that must be experienced if we are to be regenerated. When a man is in heaven, all anxiety is finally removed from him; but he cannot enter into heaven without having known interior anxiety because that is inseparable from temptation. Yet we should not allow ourselves to become anxious if we have not yet felt that anxiety If we look to the Lord, and try day by day to keep His law, we will be introduced into the love of faith and charity, and thus of salvation; and in the Lord's good time we shall know the anxiety that arises when these are threatened in temptation, and the serenity which comes when it is dispelled by victory.
MOST HOLY ACT OF WORSHIP 1967

MOST HOLY ACT OF WORSHIP Editor 1967

While it is true that the rhythm of worship in a living church finds its peaks in the church's festivals, that worship has also other periodic climaxes: those occasions on which, spiritually, we ascend into the inner temple where the Holy Supper is celebrated. Like the festivals, these regular administrations of the Sacrament of the Supper should not be thought of as isolated events. They, too, unify the church's weekly worship, and as the most holy act thereof bring it to its most interior expression and its most exalted form.

204

     The inmost purpose of all true worship is to effect a reciprocal conjunction of the Lord and man, and the Holy Supper was instituted by the Lord for just that purpose. It is more than a feast of remembrance; this sacrament was instituted not only that man might remember the Lord and His love toward the human race, and the reciprocal of man to Him. These things are actually represented, re-presented in it, in a sacred ritual which involves the elements of communication, appropriation and conjunction. In it human minds are consociated with heavenly minds when from interior affection they think of the Lord and of man's response, and through this consociation are brought into conjunction with the Lord.
     Thus the Holy Supper is the primary thing of external worship. It is so because in it everyone is kept looking to the Lord alone and it is the Divine Human of the Lord that is there given. However, we are told that it is an external of the church which has an internal through which internal consociation and conjunction are effected in the man who is in love, charity and faith; and that where the internal is lacking-where love, charity and faith are not-it is merely external. We are told also that the holy things of the church are not holy unless they are received holily, for otherwise the Divine does not flow into them. The bread and the wine become holy only through the presence of the Lord, and if He cannot be present on account of the sins of the people, the holy is absent from the Supper.

     If the Holy Supper is to be an act of worship, then, indeed the most holy act of worship, there must be individual preparation for it, and the teaching is clear that this should consist essentially in self-examination and repentance. Indeed we are taught that one of the reasons the Holy Supper was instituted was so that those who repent should look to the Lord alone. To look to the Lord and repent or shun evils as sins against Him is the first of love, charity and faith. It is therefore that which initiates in the mind a living internal from which man's participation in the Holy Supper proceeds-to meet the internal within the sacrament and receive its benefits.
     Therefore it is said in the Writings that the Holy Supper is a sacrament of repentance and of introduction into heaven. This must be rightly understood. There are two elements in every true act of worship- preparation and participation; and it is our understanding that repentance here belongs to preparation: that the efficacy of the Holy Supper is according to repentance beforehand. In the sacrament itself we go to sup with the Lord, and He with us, and this calls for a state of joy and gratitude tempered by reflection and humility.

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Church News 1967

Church News Various 1967

     HURSTVILLE, AUSTRALIA

     1966 has been a year of steady work, both in continuance of society uses and in the effort to reach those who are being prepared to receive the New Church. There has also been an effort to consolidate the reasonable successes of other years in making new contacts. The bookroom has made further sales, including three books of the Writings, to a bookseller who had received inquiries during the time of the radio broadcasts. Mr. Taylor said that his visit to New Zealand in November was both pleasurable and useful. He addressed a public meeting in Auckland during his visit.
     The Hurstville Chapter of the Sons of the Academy held a banquet in October to which all members and young people were invited. For the first time, the Sons used a tape of a Charter Day banquet in Bryn Athyn, and we were all very pleased with the content and the quality of the recording. We listened with the Bryn Athyn audience, sang with it, laughed with it, and generally voted the evening a great success.
     A hard-working social committee of three ladies has bandied well the job of catering for all ages. Fortunately, even the old here are young in heart and join with the little ones in social activities. We did not have the usual two or three visitors from overseas during the second half of the year, but assume that lots of people are saving hard to make the trip.
     Christmas was a most happy time. There was a party on December 17 at which all the games had been well designed to have something to do with Christmas. On Friday the 23rd, the tableaux were presented at the church. They were indeed beautiful and moving- a credit to those who organized them and to the young people who took part. The pastor's address on Christmas Day was on the theme of the Lord's coming to the mind of each one of us. The choice of Bethlehem as His birthplace was shown to have been made for the reason that Bethlehem represented the spiritual sense of the Word, and the Lord was the Word.
     NORMAN HELDON

     ACADEMY OF THE NEW CHURCH

     The Rev. Martin Pryke, Executive Vice President, has announced the following staff appointments for the 1967-1968 academic year:

     Candidate N. Bruce Rogers has been appointed an Instructor in Religion and Ancient Languages.

     Mr. T. Dudley Davis has been appointed an Instructor in Physical Education and Science.

     Mr. Brian L. Schnarr has been appointed an Instructor in History and Economics.

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GENERAL CHURCH CORPORATIONS 1967

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1967

     Announcements
     The 1967 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Friday, July 9, 1967, at 8:00 p.m., DST. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary
CORRECTION 1967

CORRECTION Editor 1967

Cronwall.-Corrected information received shows that Miss Elma Cronwall, whose death was reported in the February issue, page 87, was in her 69th year. [This has been corrected in the electronic text.]
PROVIDENCE AND FORESIGHT 1967

PROVIDENCE AND FORESIGHT 1967

"Providence has regard to the state in its successions to eternity, which cannot be provided for unless foreseen. To make provision for what is present, and not at the same time to foresee what is to come, and so not to make provision for the future in the present, would be without end, without order, and consequently without wisdom and intelligence, thus not from the Divine" (Arcana Coelestia 5195).
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

Candidate Deryck van Rij has been assigned to further studies, which he will follow at the University of Natal in Durban after his ordination in June.

208

ACADEMY OF THE NEW CHURCH 1967

     SCHOOL CALENDAR: 1967-1968

     Ninety-first School Year

     1967

Sept. 6     Wed.     Faculty Meetings
     7     Thur.     Dormitories open (students arrive before 8:00 p.m.)
                Secondary Schools Registration: local students
                College Registration: local students
     8     Fri.     Secondary Schools Registration: dormitory students
               College Registration: dormitory students
     9     Sat.     8:00 am. All student workers report to supervisors
               3:00 p.m. Opening Exercises
               3:30 p.m. Lawn party
               8:00 p.m. President's Reception
     11      Mon.     Classes begin in Secondary Schools and College

Oct.     13     Fri.      Charter Day
     14     Sat.     Annual Meeting of Corporation

Nov.     22     Wed.      Thanksgiving Recess begins after morning classes
     26     Sun.     Dormitory students return before 8:00 p.m.
     27     Mon.     Classes resume in all schools

Dec.     20     Wed.     Christmas Recess begins after morning classes

1968

Jan.     3     Wed.      Dormitory students return before 8:00 p.m.
     4     Thur.     Classes resume in all schools
     22-26     Semester examinations
     29     Mon.     Secondary Schools semester begins

Feb.     1     Thur.      Final date for applications for 1968-1969 school year
     5     Mon.     College semester begins
     12     Mon.     Lincoln's Birthday Holiday

Mar.     29     Fri.     Spring Recess begins after morning classes

Apr.     7     Sun.     Dormitory students return before 8:00 p.m.
     8     Mon.     Classes resume in all schools
     12     Fri.     Good Friday Holiday following a special service

May     17     Fri.     Joint Meeting of Faculty and Corporation Memorial Day Holiday
     30     Thur.     Memorial Day Holiday

June     13     Thur.     8:30 p.m. President's Reception
     14      Fri.     10:30 a.m. Commencement Exercises

NOTE: At the beginning of the Thanksgiving, Christmas and Easter recesses, student workers remain after morning classes for four hours of student work.

209

EARNESTNESS 1967

EARNESTNESS Rev. DANIEL GOODENOUGH 1967

MAY 1967
No. 5
     "But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you." (Matthew 6: 33)

     The Writings are devoted to uncovering hidden truths which man could not learn by himself. Accordingly, they leave the area of specific social applications of spiritual truth for the true men and women of the church to work out in freedom, as society changes from age to age. In this the Writings do not differ from the New Testament, which in teaching general spiritual principles leaves the details of human conduct to man's free application. A catalogue of Divinely commanded actions in different human situations, such as is given in the literal sense of the Old Testament, would harm the freedom of a church which is to be rational, and would also, as in the Israelitish Church, focus undue attention upon external deeds instead of upon the life of the spirit.
     Yet let us never therefore underestimate the importance of the moral and civil life, or of those moral insights which are given to man as he reflects. The moral implications of truth which man is given to see from reflection are no less essential to his regeneration than the doctrinal truths taught directly in the Word. Man only renders truth false in himself if he shies away from its moral implications with the dangerous thought that the Writings do not openly say that such and such is expected from him. Truths which are shown a man to be implicit in the Writings are not less binding on him than truths which are explicit in them.
     In order to lead a spiritual life, therefore, man must be willing to reflect, and to reflect conscientiously and diligently, upon the moral and civil implications of Divine truth. Wisdom which is merely rational and not also moral has no spiritual value in it, as far as the individual is concerned.

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What he should do in specific cases cannot be openly stated to him, even as the Lord on earth, when asked once to settle an inheritance quarrel between two brothers, refused to do so and instead taught them to beware of covetousness; thus He gave them a spiritual principle from which they could freely decide the matter themselves.* Yet a principle is a mere abstraction unless man does the work of reflection to see how, specifically how, he should live it. We read in the Spiritual Diary that if men would attend to reflection, they would find more arcana in the doctrine (or teaching) of reflection than in any other whatsoever.** Reflection on the details of our living in the light of spiritual truth is the Divinely given means by which we can make inflowing Divine good and truth part of our lives. Without such reflection, we cannot avoid the pit of an abstract faith separated from life.
* Luke 12: 13-15.
** SD 733.
     Nor is reflection on the moral implications of doctrine the same as that self-examination which we are to make at various times during the year, as in preparation for the Holy Supper. Moral reflection does not examine our deepest motives and intentions so much as our every-day deeds, and how in all our relations with others we may live spiritual principles. Moral reflection examines, in the details that are close to us, what our proper human conduct is towards all with whom we associate. Too much deep self-examination is harmful; but if man performs moral reflection only on those occasions when he prepares for the Holy Supper, he seriously neglects his moral responsibility to his neighbor. For moral reflection is not so introspective as the deeper examination of our motives, and almost daily in our lives there arise new moral questions of conduct. Let us not decide these from habit, or from mere inclination, or from copying of others, but from the spiritual truth given to us for this very purpose. This means that we must be willing to do the work of reflection.

     Of course, the moral life is not an end in itself. It is the essential means of the spiritual life. Thus all the moral virtues are important for the reason that they are ultimates of corresponding spiritual virtues. Any moral virtue could be chosen to illustrate this, but let us examine one which in a sense comprehends all the virtues, even as the spiritual virtue to which it corresponds comprehends all the spiritual virtues.
     This is the virtue of earnestness, which, as we may see, corresponds on the moral plane to genuine love on the spiritual plane. He who is earnest is seriously and sincerely zealous, in purpose, feeling, conviction and endeavor. He who sincerely loves the Lord and the neighbor on the spiritual plane cannot but be earnest on the moral plane on behalf of the object of his love.

211

To love on the spiritual plane what one does not feel earnest about on the moral plane is simply an impossibility, or an attempt to separate life from faith. The opposite of earnestness is indifference, half-heartedness, vacillation and irresponsibility-attitudes which genuine love just will not tolerate. What we really love we are willing to commit ourselves to quite totally, even sacrificing our own welfare. Firmness and decision characterize our efforts, and we resolve to persist to the conclusion of the matter.* "For where your treasure is, there will your heart be also."**
* Cf. H. L. Odhner, The Moral Life, p. 113.
** Matthew 6:21.

Earnestness is the quality described in our text. "But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you." The internal sense of any passage of the Word contains not only a spiritual idea, but also an affection. The intellectual idea which we normally associate with the internal sense is simply the form of this affection. Now the spiritual idea which is the internal of our text is that man should above all seek the Lord's kingdom and the Divine good that makes His kingdom, and then he will be blessed with all spiritual benefits, and also with as many natural benefits as are suitable to him.* But let us consider also the affection which these words are intended to inspire in us. 'Seek ye first the kingdom of God, and His righteousness. . . ." Is it not the affection of being earnest in our pursuit of spiritual things and the uses that ultimate them? Whatever we seek first is the real object of our love, and we will be earnest in its pursuit. These words of the Lord exhort man not merely to pursue the kingdom of God, but to pursue it with earnestness. If man seeks the good of heaven with anything less than earnestness, he does not obey the Lord's words.
* AC 5449, 6481.
Since earnestness is a prerequisite for any worthwhile spiritual or natural achievement, the exhortation of our text was Divinely chosen as an inscription which appears at the beginning of the volumes of the Arcana Coelestia, the first of the published works of the second coming of the Lord. Thus our text is a first command, essential for approaching all other Divine teachings. Only he who seeks first the kingdom of God can obey the commandments given throughout the Word. These words, preceding the entire revelation of the Second Coming, are intended as a light and guide which every man is to hold in mind as he reads the Writings, and from which he is to view their teachings. And the earnestness implicit in these words is to inspire him to reflect on the applications of spiritual truth and to live according to them.

212

When we find ourselves growing weary of our reading of the Writings, or of their application, let us recall the Lord's teaching: "Seek ye first. . . ." At times it may be useful, when beginning to read or reflect upon Divine revelation, just to say these words to ourselves.
     On the other hand, earnestness is not to be thought of as a blind striving for some goal, a spurious enthusiasm which ignores the rational insights of the understanding. True earnestness must be in pursuit of spiritual uses, or it will lack a true internal. The Writings speak often of those enthusiastic or fanatical spirits who desire to possess man, to take away his rationality and without his awareness substitute their own drives for his will. A common notion of enthusiasm pictures it as a dedication wholly of the will, unguided by the understanding. When false enthusiasm takes over a man, it is because he has surrendered his rationality to the delight of feeling himself moved totally by, and living totally from, will. The enthusiastic spirits who then control him greatly relish such a surrender of man's reason, and will push him as close to complete fanaticism as they can.

     In a world troubled more and more seriously by wild forces of utterly irrational fanaticism it is important to distinguish false from genuine enthusiasm. True earnestness does not subject the understanding to the will, but comes forth from an active will as the driving force, married to a true understanding. Genuine enthusiasm is eminently rational; it considers not only one's own goals, but also, in an overall view of uses, the ends of others. It is not difficult to be enthusiastic about our own needs and our own favorite uses; and so true earnestness reflects on the needs and uses of all men, and acts, with enthusiasm, from an understanding of their relative importance.
     Earnestness is thus a mean between two extremes-indifference and fanaticism. The indifferent man suffers from a weak will, and his laziness can be a deadly contagion for those around him who are struggling with their own spirit of endeavor. There is little so depressing as a use undertaken with indifference; regarded spiritually, it ceases to be a use. On the other hand, the false enthusiast-religious, political or otherwise-has allowed his will so to dominate his understanding that his thoughts cannot evaluate his actions; they can only confirm that they are good. But in the truly earnest man good and truth, love and wisdom, will and understanding are joined in a balanced marriage. If either will or understanding fails to play its proper part, the resultant earnestness will be spurious.
     But I do not feel earnest, many will say. In fact, what man of our fallen genius does by nature feel earnest on behalf of spiritual uses?

213

By nature we feel enthusiasm only for those things to which our natural inclinations lead us. With what earnestness we absorb ourselves in work and recreations which please our lower minds! And Oh how dry can the joys of heaven seem to us; how weary and tired we can feel at the prospect of just the smallest amounts of mental effort in doctrinal matters!
     To no one does true earnestness come easily. Like everything else worthwhile, it must be learned and deliberately cultivated as a habit by self-discipline. When we do not feel earnest, we can still act earnestly, and in time we will begin also to feel earnest. To the inertia of the natural man the learning of earnestness is a hard affair. Yet in no other way than the conscious cultivation of the virtue of earnestness can man prepare himself to receive its spiritual internal-genuine love to the Lord and the neighbor. Where earnestness is missing in man, love inflowing through the angels can find nothing to receive it. Thus nothing is more debilitating to enthusiasm than to wait for a sensation of earnestness which somehow is supposed to sweep us into action, almost without our effort, and carry out all our work. The virtue of earnestness must first be prepared, since we can receive by influx only that for which we have prepared a home. Without earnestness, what is there in us that can receive spiritual love?

     The cultivation of earnestness is not as difficult as it may at first appear. Earnestness is not the external enthusiasm of speech and word which especially prevails among the young. He who works diligently but quietly is much more in earnest than he whose enthusiasm is primarily of the lips. While enthusiasm openly expressed in speech and song can greatly fortify the spirit of earnestness in an individual or group, still, he who is of a quiet frame of mind can be every bit as earnest as anyone else. For all that anyone must do to learn this virtue is to apply the truths he knows to his every-day living.
     To facilitate the learning of earnestness the Lord has given us the society of other men and women. Many aspects of our spiritual life must be attended to in solitude, but the learning of earnestness can often he done best in the company and sphere of others. He who feels little earnestness for a use would do well to work closely with those who he recognizes are earnest about it. If his pride does not bristle up, the result will usually be a contagious and genuine enthusiasm as the spheres of others affect him. In time he can learn not only to receive the earnest sphere of others but also to contribute as of himself to the sphere of the whole, and so to help other people in their efforts to build true earnestness. Indeed it is for such spiritual uses as these that society has been created, rather than for its own man-made goals and pleasures.

214

     In a sense, earnestness is a universal comprehending all of morality, since he who is earnest will learn also the other moral virtues. We may think of morality as largely negative, a not doing. Certainly morality does mean a not doing of evils. But at its heart morality is affirmative and active, a doing of good. The not doing of evil is really to the end that good may be done. Love to the Lord and charity towards the neighbor are eminently affirmative, and the purpose of the whole of morality is that these spiritual loves may not die but become dominant through all the affairs of men. Not to do when we should do is just as great a sin as to do when we should not.
     Earnestness is thus as the first, leading man into the whole of morality. It is a beginning which is gradually fulfilled as man performs the work of moral reflection and continually evaluates his behavior in the light of Divine teachings. It is further fulfilled when the conclusions of moral reflection are applied to life without regard to personal advantage. Its final fulfillment is the joy given when in all of his conduct man ultimates the principles of true morality. In spite of failures and setbacks, he who is earnest will never stop seeking this goal. He will seek first the kingdom of God, and His righteousness, and all these things shall be added unto him. Amen.

LESSONS:     Psalm 119: 33-48; Matthew 6: 19-34; DP 322: 1-3 (parts).
MUSIC:     Liturgy, pages 454, 520, 580.
PRAYERS:     Liturgy, nos. 87, 151.
MILITARY SERVICE COMMITTEE 1967

MILITARY SERVICE COMMITTEE 1967

Due to the expansion of our military forces, it has become necessary to expand the Military Service Committee of the General Church. To provide for continuity in its communications, Mrs. David R. Simons has been appointed to serve as chairman, though it is still anticipated that the college students will take an active part in the work. The Secretary of the General Church will act as representative of the General Church to co-ordinate the activities of this committee in relation to the other communications uses of the General Church.

215

SUGGESTED HARMONY OF THE OLD AND NEW TESTAMENTS 1967

SUGGESTED HARMONY OF THE OLD AND NEW TESTAMENTS Rev. GEORGE DE CHARMS 1967

     (Delivered to the Council of the Clergy, Bryn Athyn, Pa., January 24, 1967.)

     I. Why Such a Harmony Must Exist

     When one regards the Old and the New Testaments according to their literal sense alone their relation to one another is by no means obvious. Throughout the Old Testament we find, of course, widely scattered statements which clearly foretell the advent of a Messiah. It is well recognized that Jesus Christ, during His life on earth, fulfilled these ancient prophecies. But aside from these the Hebrew Scriptures appear to have reference to historic characters, places, and events long past which are only remotely connected with the story of the Gospels. Nevertheless, no one who reads the Old Testament can fail to recognize the unifying thread that makes it a continuous whole. It is clearly the life-story of the Jewish and Israelitish nation. Abram was called out of Haran to become the father of that nation. From him descended the twelve tribes of Israel. These were organized into a nation under the leadership of Moses and prepared to undertake the conquest of the promised land. Under Joshua they overcame the idolatrous inhabitants of Canaan, and established their homes there, each tribe receiving its special inheritance by Divine appointment. Later they formed a central government, and achieved their highest national development under the reign of Solomon; but after his death they became divided by internal which finally led to their being overcome by surrounding enemies, and to the eventual captivity in Babylon which marked the end of their existence as an independent power. In all this everyone can see a perfect type or image of the life of every man, and pre-eminently a type of the Lord's life, since He came into the world to show all men the way of life that leads to heaven.
      It is now revealed in the Writings of the New Church that the Jewish nation was raised up in the providence of the Lord for no other purpose than to prefigure the life of the Savior, Jesus Christ, and the Divine work of redemption to be wrought by Him. As recorded in the Old Testament, the history of the nation contains throughout a deeper meaning which treats of the Lord alone, and foretells His life and work, not only in general, but as to every least particular.

216

In this lies its holiness and its power. Solely because of this can it be called the Word, and a Divine revelation of God. Within the letter of the Old Testament, therefore, there lies a continuous internal sense prophetic of the Lord's life, and this in an unbroken series from beginning to end. Concerning this we read in the Heavenly Doctrine:

"The Word [of the Old Testament] is wonderful in this respect, that it is Divine as to every jot, for every word corresponds to some spiritual thing which may be said to be stored up within it, because the spiritual of the Word is made manifest to the angels when the Word is read by man. The case herein is this: Each and all things in the natural world have a correspondence with those in the spiritual world, and this down to every word. And the Word has been so written that its words, in their series, involve series of spiritual things which do not appear to man unless he is acquainted with correspondences."*
* AC 10633.

"In the original language [of the Old Testament] one series is not distinguished from another by intervening marks, as in other languages; but the text appears to be as it were continuous from beginning to end. The things in the internal sense are also in like manner continuous and flowing from one state of a thing to another; but when one state terminates and another of importance succeeds, this is indicated by 'it was' or 'it came to pass'; and a change of state of less importance by 'and.'"*
* AC 4987.

"The things contained in this chapter [Genesis XIV] appear as it they were not representative, for it treats only of wars between several kings, and the rescue of Lot by Abram; and finally concerning Melchizedek; and thus seem as if they contained no heavenly arcanum. But still these things, like all the rest, conceal in the internal sense the deepest arcana, which also follow in a continuous series from those which go before, and connect themselves in a continuous series with those which follow."*
* AC 1659.

"The Word of the Lord is of such a nature that the historicals are in their own series, while the spiritual things of the internal sense are in theirs; so that the former may be viewed by the external man, and the latter by the internal man, and that in this way there may be a correspondence between the two, namely, between the external man and the internal; and this by means of the Word, for the Word is the union of earth and heaven, as has been frequently shown."*
* AC 3304.

"The Word in its inmost sense treats of the Lord alone; from this is the sanctity and life of the Word, and not from any other source."*
* AC 8943. See also AC 9389 and AE 435: 4.

"In the internal sense of the Word the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided, because from the Divine."*
* AC 2523.

"These things [Matthew 5: 17, 18] and what the Lord says elsewhere about fulfilling the Law, or the Scriptures, involve in the internal sense those things which have been foretold about Him.

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In this sense, each and all things, down to every jot, or every least point, treat of the Lord; and therefore it is said that 'one jot or tittle shall in no wise pass away in the Law till all things be done.' He who does not know that all the details, down to the least of all, in the internal sense treat of the Lord and of His kingdom, and that from this the Word is most holy, cannot possibly comprehend what this means . . . for those things which stand forth in the external sense do not seem of such great moment; but the internal text contains so much that not even a syllable could be omitted without an interruption of the series.'*
* AC 7933.

When it is said, therefore, that the Lord fulfilled all things of the Law, "the meaning is that He fulfilled all things concerning Himself in the Law and in the Prophets, that is, in the universal Holy Scripture, because this treats solely of Him."*
* Lord 8.

     From all this it follows that there must be a harmony between the Old and the New Testaments, and this as to every least particular. Yet in seeking to discover this harmony we are faced with a serious difficulty, for while the Old Testament describes the Lord's life in one continuous series, the New Testament does so in four distinct Gospels, each of which must refer to some separate phase of His life. Because they all nevertheless treat of the same thing, that is, of the Lord's life, they also must be in harmony with one another.

     II. What Is Meant by a Harmony of the Gospels?

     Anyone who reads the four Gospels cannot avoid thinking of them together, and wondering just how they are interrelated. The need to discover this relationship is so obvious that from early Christian times biblical scholars have tried to combine them into a single narrative which would present an authentic biography of Jesus Christ. In this attempt, however, they have not been successful, because the Gospels do not give sufficient data for such an undertaking, nor can the necessary information be gleaned from secular sources. It is evident, therefore, that this is not the purpose for which the Gospels were written. Instead they were designed to reveal the Divine process of glorification which was secretly taking place in the Lord's inner mind and spirit. Only those external events of His life which could represent this process were revealed to the Evangelists, and everything else was omitted. Furthermore, those who wrote the Gospels were inspired to do so in an order that was essential, and that was Divinely ordained. On this order the internal sense depends, and from this alone is derived the holiness of the Word. The supreme importance of this order was not recognized by the Christian scholars. In trying to create from the Gospels a single consecutive narrative they disregarded the established order of the Scripture.

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Finding the order of events to be different in the different Gospels, they sought to determine, on the basis of textual and historic criticism, what they thought the proper sequence should be. For lack of evidence they had to rely largely upon theoretical considerations and upon personal opinions, in regard to which there is no common agreement. As a result we find that no two harmonies are the same. All of them take the Gospels apart, and put them together in whatever order seems to the individual scholar to be most likely.

     If the Divine purpose is to be preserved, it is above all things essential that the order of each Gospel be kept inviolate. One of the earliest of the harmonists evidently had some perception of this truth. Andreas Ossiander, who lived in Nuremberg during the early part of the sixteenth century, published in 1537 a fourfold Gospel. He did so merely by placing the separate accounts side by side in parallel columns, and allowing them thus to interweave without disturbing the order of each Gospel. Then by reading down one column one would read a single Gospel just as it had been written; while by reading across the page one would discover the corresponding events as they occurred in other Gospels. Ossiander was ridiculed by all the scientific scholars because he failed to achieve the goal they had set for themselves; but we believe that he was much nearer the truth than they were.
     Following the example of Ossiander, we have been astonished to discover how naturally the several accounts do interweave when brought together in this way. This is not to say that in doing this one does not encounter a number of difficulties which have to be solved by human judgment. With regard to such questions there may be legitimate difference of opinion. Nevertheless, to a remarkable degree, the interweaving is obvious, and is determined by the Gospels themselves. Where this is not the case, the alternatives that present themselves do not seem to be such as seriously to affect the general order of the Lord's life. While, therefore, we would claim no special authority for our own judgment in any specific case, we are convinced that, however these may be modified by future scholarship, the harmony as a whole will remain virtually intact, and will be the means of arriving at important new insights not only as to the relation of the Gospels to one another, but also as to the relation that exists between the two Testaments.
     It should be clearly understood, however, that the purpose of a harmony of the Gospels is not to produce a new Gospel. It is not to produce a new internal sense of the Word. The internal sense may be derived only from the Word as it is Divinely given. It is dependent upon the order impressed by Divine inspiration upon each Gospel.

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When the Gospels are placed side by side in parallel columns, by reading across the page from one column to another one merely discovers which events, incidents, parables or discourses are closely associated in time, and how they bear relation to a similar period in the Lord's life. This, however, in itself brings to light very important things concerning the Lord's life that could not otherwise be known. In this lies the value of such a harmony as is here described.

     III. How Long Was the Lord's Public Ministry?

     One of the most important questions affecting how the four Gospels interweave is how we interpret the first verse of the fifth chapter of John, where it is written: "After this there was a feast of the Jews, and Jesus went up to Jerusalem." What feast is here meant? Was it a Passover or some less important celebration? If it was a Passover, a year must have elapsed between the healing of the infirm man at the Pool of Bethesda* and the feeding of the five thousand with the loaves and fishes,** for of this miracle it is said: "The Passover, a feast of the Jews, was nigh."*** The number of years to be assigned to the Lord's public ministry can be determined with assurance only by counting the number of Passover feasts that occurred between the first cleansing of the temple**** and the crucifixion. This question has been hotly debated for centuries without a conclusion being reached on which all scholars would agree, and the answer hinges on the way in which the statement in John 5: 1 is interpreted.
* John 5: 1-47.
** John 6:1-15.
*** 6:4.
**** John 2: 13-22.
      There is no clear indication to be derived from the text of the Gospels, and therefore we have turned for an answer to the teaching of the Writings. There we find certain general principles plainly stated, which, when brought together and carefully considered, point unmistakably to the correct answer. It is taught, for instance, that the first chapter of Genesis presents a general summary of the entire Word, and thus a summary of the Lord's life on earth.* From this it follows that the Lord's life, both as it is described in the Old Testament and as it is described in the Gospels, must be divided into six distinct stages corresponding to the six "days" of creation. Because each Gospel represents only a single phase of the Lord's glorification, these general divisions of His life may not be clearly defined in any one Gospel, and therefore can be discovered only when all four of the Gospels are seen together.

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If, however, they are brought into harmonious relation to one another in the way we have described; and if then we understand John 5: 1 as referring to a Passover, we find that the Lord is recorded as paying six visits to Jerusalem in the course of His life. These are as follows:

     1. His presentation in the temple when He was forty days old (Luke 2: 22-38).
     2. When He was taken to Jerusalem at the age of twelve years, was lost, and later found in the temple talking to the doctors (Luke 2: 41-50).
     3. When He drove the money-changers out of the temple at the age of thirty years (John 2:13-22).
     4. When He healed the paralytic at the Pool of Bethesda (John 5:
1-47)
     5. When He went up to the Feast of Tabernacles eighteen months later (John 7: 2-14).
     6. When He made His triumphal entry into Jerusalem immediately before His trial and crucifixion (John 12:12-19).
* See AC 6-13, 62, 6827; TCR 105, 684e; Canons, Redemption VII: 8.

     Assuming this to be correct, these visits to Jerusalem do divide the Lord's life into six periods corresponding to the "days" of creation spoken of in Genesis. But why should this be so? Again we must turn to the teaching of the Writings for some guiding principle. We read in the Doctrine of the Lord:

"As from His birth the Lord had a human from the mother, and as by successive stages He put it off, if follows that while He was in the world He had two states, the one called the state of humiliation or emptying out (exinanition), and the other the state of glorification or unition with the Divine called the Father."*
* n. 35.

Further on the same subject in other numbers:

"The progress toward union was His state of exinanition, and the union itself was His state of glorification."*
* TCR 104.

"These two states, of exinanition and of glorification, belonged to the Lord because there is no other possible way of attaining to union, this being in accordance with Divine order, which is immutable."*
* TCR 105.

"[The Lord] was in the state of humiliation at the time and in the degree that He was in the human from the mother; and in that of glorification at the time and in the degree that He was in the Human from the Father. In the state of humiliation He prayed to the Father as to one who was other than Himself; but in the state of glorification He spoke with the Father as with Himself."*
* Lord 35.

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     The Lord experienced these two states alternately, through the entire course of His life. Every man, also, experiences a similar alternation throughout the process of his regeneration, wherefore it is written:

"When a man is being regenerated he receives life from the Lord; for before this he cannot be said to have lived, the life of the world and of the body not being life, but only that which is heavenly and spiritual. Through regeneration man receives real life from the Lord; and because he had no life before, there is an alternation of no life and of real life, that is, of no faith and charity, and of some faith and charity."*
* AC 933:2.

     Such alternation of states is impressed upon all creation, as is evident from day and night, summer and winter, seed time and harvest, waking and sleep, etc. And it is clear from experience that there are general alternations, and particular ones within the general. This was true of the Lord, even as it is true of all men. And general alternations are clearly represented by the repeated statement in the first chapter of Genesis with reference to each day: "The evening and the morning were the day.
     It follows therefore that in each general division of the Lord's life, or each "day" of His glorification, there was an "evening and a morning." We take this to mean that each "day" consisted of a general state of exinanition, followed by a state of glorification, and that this succession of states was repeated six times during the course of His life. We also believe that these "days" were marked by the Lord's ascent to Jerusalem, and His descent therefrom. In confirmation of this we would cite the following teaching:

"Being elevated is said of passing from what is lower to what is higher, and also therefore of passing from what is exterior to what is interior. . . . it is from this that one is said to 'go up' to Jerusalem, but to 'go down' from Jerusalem; also to 'go up from Jerusalem to Zion,' and to 'go down from Zion to Jerusalem'; for by what is round about Jerusalem are signified the exteriors of the church, but by Jerusalem the interiors, and by Zion the inmosts."*
* AC 3084.

     "That 'to go up' denotes toward the interiors is because interior things are what are called higher things, and therefore when progress toward interior things is heated of in the internal sense, the expression 'to go up' is employed, as 'to go up' from Egypt to the land of Canaan, and in the land of Canaan itself 'to go up' to the interior parts, and from all parts of it to Jerusalem, and in Jerusalem itself to the house of God there."*
* AC 4539.

     On the basis of these teachings we have concluded that because the Lord went up to Jerusalem six times, and descended thence to the lower parts of the land a like number of times, each visit to Jerusalem must have marked the "evening and the morning" of a particular "day" in the process of His glorification.

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The fact that the Lord did go up to Jerusalem six times, however, could not possibly be discovered from the reading of any one Gospel. Only as the Gospels are brought into harmony, and viewed together, does this come to light. Until it has come to light there is no possible way in which to learn how the process of glorification is related to the "days" of creation in the first chapter of Genesis; but when this has been determined, one is given the key to the relation between the Old and the New Testaments.

     IV. What are the Divisions of the Old Testament that Correspond to the Six Days of Creation?

     As we have pointed Out, the Writings specifically state that the first chapter of Genesis is a summary of the entire Word because, in the inmost sense, the Word from beginning to end treats of the Lord alone, and because the "days" of creation summarize the successive states through which the Lord passed in the process of His glorification. It is also said that "as the Lord glorified His Human and made it Divine, so also He regenerates man, and renders him spiritual."* It follows from this that the life-story of the Jewish and Israelitish nation, as recounted in the Old Testament, is prophetic as to every least detail of the Lord's life and glorification.** The conclusion is inescapable, therefore, that there must be six "days" or six general divisions of the Old Testament story, corresponding to the days mentioned in Genesis 1.
* TCR 684, 105; AC 6827; Canons, Redemption VII: 8.
** See AC 8943, AC 6-13, 62.
     Concerning these divisions no specific instruction is given in the Writings, as far as we have been able to discover. Perhaps the reason is that they become obvious to anyone who, while reading the Old Testament, keeps constantly in mind the fact that it is describing the life-story of a nation. It is evident, for instance, that the birth of the nation must be represented by the "call" of Abram, who was to be its father, for Jehovah said to him: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great: and thou shalt be a blessing."*
* Genesis 12: 1, 2.
     Starting from this fixed point, we would define the major divisions of the Old Testament story as follows:

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Darkness and Void. The Pre-natal Life of the Nation.
     In the literal sense, the first eleven chapters of Genesis are clearly an introduction to the story, designed to trace the ancestry of Abram back to the beginning, and thus to show where he came from.

The First Day. The Infancy of the Nation.
     From the "call" of Abram to the birth of Isaac.* That this marks a distinct period is evident from the fact that before Isaac was born, although the promise had been given that a nation would arise from Abram as its progenitor, Sarai, Abram's wife, was barren, and he had no heir. Not until Abram was an hundred years old did Sarai conceive and bear him a son. Then was the promise given: "In Isaac shall thy seed be called";** and from that time on he becomes the central figure of the story.
* Genesis 12-21.
** Genesis 21: 12.

The Second Day. The Childhood of the Nation.
     From the birth of Isaac to the death of Joseph.* This was the patriarchal period, during which there was only a single family.
* Genesis 50: 26.

The Third Day. The Youth of the Nation.
     When one turns the page from the end of Genesis to the beginning of Exodus, one suddenly leaps forward some two hundred years. Great changes have taken place. The "seventy souls"* that entered into Egypt when Jacob was still alive have tremendously increased in numbers. Egypt is ruled by a "new king" who "knew not Joseph,"** and who, fearing lest these alien people threaten the overthrow of his government, began to persecute them, and reduce them to slavery. Next follows the story of Moses, and how he delivered the children of Israel from bondage, led them for forty years while they wandered through the wilderness of Sinai, organized them into a nation, and raised up among them an army capable of conquering the land of Canaan. This is clearly a period of growth and development prior to the attainment of full stature. It includes the five books of Moses.***
* Exodus 1:5.
** Exodus 1: 8.
*** Exodus 1 to Deuteronomy 34: 12.

The Fourth Day. Young Manhood of the Nation.
     This includes the conquest of the land under the leadership of Joshua, the establishment of the twelve tribes in the land, each tribe in its own Divinely appointed inheritance, the period of the Judges, during which there was no stable government, and when the enemies that remained in the land sought repeatedly to regain possession of the homes of which they had been dispossessed. This includes the books of Joshua and Judges.*
* Joshua 1: 1 to I Samuel 10: 1.

The Fifth Day. The Prime of Life During Which the Nation Reached the Height of Its Power, Prosperity, and Infinence.
     This began with the establishment of a central government which united the entire country under a king. It includes the reigns of Saul, David, and Solomon.*
* 1 Samuel 10: 1 to I Kings 11: 43.

The Sixth Day. Advancing Age, Illness, and Death of the Nation.
     After the death of Solomon the people were divided. Jeroboam led the ten northern tribes in rebellion, and established the Kingdom of Israel, leaving the two southern tribes under Rehoboam, the son of Solomon. Rivalry between these two kingdoms led to foreign entanglements that opened the way for surrounding nations to invade the country.

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First Syria, then Assyria, and finally Babylon gained the ascendancy, and imposed increasingly heavy tribute upon the land. With the capture of Samaria, in 721 B.C., the Northern Kingdom was conquered, and its inhabitants removed to alien lands. And finally, with the destruction of Jerusalem in 606 B.C., the Kingdom of Judah was made subject to Babylon, and when this occurred the Jewish nation as a sovereign power came to an end.*
* I Kings 12 to II Kings 25:30.

The Seventh Day. Resurrection. Preparation for the Advent of the Lord and the Establishment of a Spiritual Church.
     Concerning this period no consecutive account is given in the literal sense of the Word. Reference to it is made in the prophecies of Ezekiel, Daniel, Haggai, Zechariah, and Malachi, but after the days of Malachi there followed four hundred years during which no prophet arose.
     Nevertheless, a general outline of the historic events which took place during the period between the two Testaments is preserved for us in the non-canonical books of Ezra, Nehemiah, and the Maccabees. The Scriptural narrative is resumed only in the New Testament with the incidents connected with the birth of John the Baptist, the Annunciation to Mary, and the birth of Jesus Christ, in whom all prophecy was at last to be fulfilled.

     V. Why Should There Be Four Gospels? And What Does Each Gospel Represent?

     One cannot help wondering why the New Testament account of the Lord's life should be divided into four separate Gospels, while the Old Testament account, of which it is the fulfillment, is presented in one continuous story. To this question we find no answer in the Writings; yet some explanation of this fact would seem to be of supreme importance if one is to understand the inner unity of the Scriptures. We can do no more than speculate concerning it. There are, however, certain general principles clearly stated in the Heavenly Doctrine which have an important bearing upon the question. Reflecting upon these, we have adopted certain tentative conclusions as working hypotheses which we are prepared to modify as deeper insight may be gained by future scholarship.
     Our first hypothesis is that the New Testament was not designed merely to repeat what was already revealed in the former Scriptures, but instead to present something new which could not be expressed in a single narrative.
     That there are four Gospels is an undeniable fact which demands an explanation. Each of these contains certain incidents connected with the Lord's life which are omitted in the others. Each Gospel, therefore, obviously presents only a part of the Lord's life. Even if we combine all the Gospels, we find that there are wide gaps in the narrative. Practically nothing is said concerning the Lord's childhood and youth.

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The years He spent in Egypt, awaiting the death of Herod, are left completely blank. Concerning His sojourn in Nazareth, a period of about twenty-eight years, nothing is revealed except the fact that when He was twelve years old He was taken to Jerusalem. During all this time the Divine work of glorification was going forward continually. From earliest childhood the Lord underwent continual temptations, as the Writings clearly state.* These temptations are described very fully in the Old Testament, but not in the New. They are the subject of the five books of Moses, without which, therefore, no one could possibly learn what was involved in the process of the Lord's glorification. These things could not be revealed in the New Testament because they took place secretly within the inner mind and spirit of the Lord and were known to Him alone. While Jesus Christ was growing up from infancy to manhood, His Divine origin and nature were known to none but Mary and Joseph, and of Mary it is said that she "kept all these things, and pondered them in her heart."** The Evangelists could record only what they themselves saw, or what they were told by the Lord Himself, or by other witnesses, concerning the Lord's life. Concerning His childhood and youth in Nazareth we read only that: "He grew and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him."*** And further that: "He increased in wisdom and stature, and in favor with God and man."**** From this alone it is evident that the New Testament, as to its inmost sense, was not intended to be a mere repetition of the Old. How can this be, since the Lord, during His life on earth, fulfilled the former Scriptures, and this even as to every least particular?
* AC 1661: 5.
** Luke 2:19.
*** Luke 2: 40.
**** Luke 2: 52.
     Our suggestion is that the Old Testament may be compared to a fabric woven from threads of four different colors, while in the New Testament these threads are drawn forth and presented separately. While each thread clearly must represent a particular phase of the Lord's glorification, they must all be intertwined to form a harmonious pattern, if the story of His life is to be told in consecutive order, as is done in the Old Testament.
      Our second hypothesis is that each Gospel may represent one of the discrete degrees of the human mind.
      There are three discrete degrees of altitude in every man from creation, corresponding to the three heavens, concerning which we read:

"With man there are three degrees of life, the inmost, the middle, and the ultimate; in the inmost degree are those who are in the inmost or third heaven, in the middle degree are those who are in the middle or second heaven, and in the ultimate degree are those who are in the lowest or first heaven.

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Those who are in the inmost degree are called celestial, those who are in the middle degree are called spiritual, and those who are in the ultimate degree are called either spiritual-natural, or celestial-natural."*
* AE 449:2.

Furthermore, we are taught that the internal sense of the Word is divided into degrees which are identical with those of the heavens. To quote:

"As the Word is from the Lord and descends from Him through heaven to man, it is therefore such that it is Divine as to every particular; and as it has descended from the Lord, so it ascends, that is, is uplifted to Him, and this through the heavens. it is known that there are three heavens, and that the inmost heaven is called the third, the middle heaven is called the second heaven, and the lowest the first heaven. Therefore, when the Word ascends as it descends, in the Lord it is Divine; in the third heaven it is celestial (for this heaven is the celestial heaven); in the second heaven it is spiritual (for this heaven is the spiritual heaven); and in the first heaven it is celestial and spiritual natural, and the same heaven is also so termed. But in the church with man, the Word as regards the sense of its letter is natural, that is, worldly and earthly."*
* AC 4279.

Although the higher degrees of man's mind cannot be opened before adult age is reached, still they are present in potency from conception. As we read:

"These three degrees of altitude are in every man by birth, and they can be opened successively, and as they are opened the man is in the Lord, and the Lord in the man."*
* DLW 236.

"Man at birth, comes first into the natural degree, and this increases with him by continuity, according to his various knowledge, and according to the understanding acquired thereby, until he reaches the highest point of the understanding which is called rational. Nevertheless, the second degree, which is spiritual, is not opened by this means. This degree is opened by the love of uses arising out of the things of the understanding, namely, by the spiritual love of uses, which love is love toward the neighbor. This degree likewise may increase by continuous degrees to its highest point, and it increases by cognitions of truth and good, that is, by spiritual truths. But even by these truths the third degree, which is celestial, is not opened, for this degree is opened by the celestial love of use, which love is love to the Lord; and love to the Lord is nothing else than committing the precepts of the Word to life, the sum of which precepts is, to shun evils because they are infernal and diabolical, and to do goods because they are heavenly and Divine. These three degrees are thus successively opened in man."*
* DLW 237.

These degrees are, or may be, opened in man by the Lord during man's life in the world; but of this man has no conscious knowledge until after he has passed into the spiritual world.

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"Every mask from creation, and thence from birth, has the three discrete degrees, or degrees of height. Man comes into the first degree, which is called natural, when be is born, and may increase this degree in himself by continuity even until he becomes rational. He comes into the second degree, which is called spiritual, if he lives according to the spiritual laws of order, which are Divine truths, and he can also come into the third degree, which is called celestial, if he lives according to the celestial laws of order, which are Divine goods. These degrees are opened actually by the Lord in man according to his life in the world; but not perceptibly and sensibly till after he leaves the world; and as they are opened and afterwards perfected, so man is more and more closely conjoined with the Lord."*
* DP 32.

     It is evident from this teaching that the opening and perfection of the higher degrees of the mind is effected by the Lord progressively, during man's life on earth, and according to the life of religion with him. Thus the process whereby these degrees are opened and formed is the process of man's regeneration. With the Lord it was the process of His glorification.
     Although it is true that man first comes into the natural degree, and only after this had developed even to the rational can he even begin to enter into the spiritual degree; and although he can begin to enter into the celestial degree only after the spiritual degree has been developed to its height; nevertheless, there is a sense in which the development of all three degrees goes forward simultaneously, from birth to death. This is true because, from earliest infancy celestial angels are present with everyone, insinuating the delights of love to the Lord, which are the very seed from which alone the celestial degree of the mind can be opened and formed. So also, during childhood, spiritual angels are present, insinuating the delights of heavenly charity, from which as from a vital seed the opening of the spiritual degree can arise. For this reason, the degrees of the mind are inwoven into the entire fabric of man's mind, and under the unseen leading of Divine Providence they together form the very pattern of man's life. Nevertheless, though in the sight of the Lord they progress together, these degrees are discrete, that is, they are completely distinct from one another, and each one has its own separate life, and grows in its own distinctive way.
     This being the case, it may well be a matter of great importance for the Lord to reveal the nature and quality of each degree, and this in a manner that could be possible only if each one was viewed separately. If so it would explain why the New Testament is divided into four Gospels, rather than retaining the one narrative as recorded in the Old Testament. Admittedly, all this is purely speculative; yet it does seem to provide a reasonable explanation for the difference in the mode of presentation of the Lord's life in the two great divisions of the Sacred Scripture.

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As to which degree is represented by each Gospel, we can only guess; but tentatively we have assumed that John represents the celestial degree, Luke the spiritual, Mark the spiritual-natural, and Matthew the celestial-natural. This assumption is based upon certain obvious characteristics that distinguish the Gospels, and that appear in general to confirm such a view. However, we fully recognize that at the present time we are not equipped to form any firm judgment concerning this question. We merely cling to our hypotheses temporarily as a modus operandi, until some better solution of the problem may be found. Of this we are assured, the four Gospels do represent important phases of the Lord's glorification. All four are necessary to anything like a complete understanding of that Divine process. All four together do present a fulfillment of the prophecies of the Old Testament, and this as to every least particular. They must therefore be found present and inwoven into the very fabric of the Old Testament account. What we have suggested takes this for granted and opens the way to a possible understanding of how it can be so. No alternative suggestion that meets all these requirements has as yet been proposed. When it is, we will be quite prepared to modify our present view, or if necessary, completely abandon it for something demonstrably better.
CONCEIVED AND BORN OF JEHOVAH 1967

CONCEIVED AND BORN OF JEHOVAH 1967

"The Divine itself which is the Esse of all things was in the Lord alone, for He was conceived of Jehovah; and every man has from his father the esse of his life, which is called his soul. From this it is evident that the Divine good of the Divine love was in the Human of the Lord as the soul of a father is in a son. And as with man nothing lives but his soul, for the body without the soul does not live, and because everything of the body is produced from the soul, thus after its image, in order that the soul may be in a state that is adapted and accommodated to its functions in the ultisnates of order, which are in the world, it hence follows that the Esse itself in the Human of the Lord was Jehovah, which is the Divine good of the Divine love. And that which is the esse of life makes everything that comes forth from it after its own likeness; and so the Lord, from the Divine itself that was in Him, thus which was His, made also His Human the Divine good of the Divine love" (Arcana Coelestia 10125: 2).

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ON BEING AT HOME 1967

ON BEING AT HOME EDITH ELPHICK 1967

     Some Thoughts on Reading Arcana Coelestia

     (An Address to the Michael Church Women's Guild.)

     And if you were wrecked on a desert island what book would you choose? How often have we listened to this-and wondered, what would I choose? For us the inevitability of the choice goes without saying-a book of the Writings. But if a single book, which one? Do we have a favorite book? Should we have a favorite book? Perhaps, like Bishop Acton, we feel that the book of the moment, the one we are reading now, is our favorite. I have often felt that way myself. Yet when I have come to the end of reading one work of the Writings, or am wondering, in a mood of hesitancy, what I should read, my hand invariably goes out to the row of volumes of the Arcana Coelestia on the shelf.
     Some years ago I was given, by a nephew, a small red book in which I can jot down any passage of striking interest-a pleasurable and very profitable little book to con over from time to time. Curiously enough, though perhaps not so curious, since I have made that previous confession, perhaps three-quarters of the passages from the Writings entered in it are from the Arcana.
     Now apart from the fact that we all have different types of mind and our approach to the books of the Writings will inevitably differ, we accept the truth that the Writings are a one because they are from the Lord, and that to value one section of the Word more than another is to see it as a part and not as a whole. So why should the theme of this address be concerned with a favorite book?
     Perhaps it is because the twelve volumes of the Arcana Coelestia on the bookshelf have a somewhat daunting look to the would-be reader. All of these volumes-and shall I ever finish them? A feeling of awe, mixed perhaps with some apprehension, is aroused; for the average New Church woman can seldom view herself as a student. What with the office, or the home and family, and domestic chores, how will there be time to study volume after volume? One can understand that many persons in this frame of mind give up, preferring a shorter book: one that can be compassed, even with the smallest amount of leisure, within a year of reading.

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Yet it can be done. I know several women who have read the Arcana in its entirety, and more than once.
     As we all know, the Arcana Coelestia was published between 1749 and 1756, and was the first of the doctrines of the New Jerusalem to be given to the world. It was the first appearing of the Lord in His second coming, and it preceded and made preparation for the Last Judgment. As we know also, it comprises the books of Genesis and Exodus explained. Between the chapters are sections dealing with life after death, the heavenly societies, the world of spirits and hell, the Gorand Man, the senses of the body, and spheres. There are also sections on charity, faith, and the earths in the universe. The explication of the books of Genesis and Exodus treats of the Lord, how He made His Human Divine. On another level it deals with the churches; and continuing through the volumes there is the study of man's regeneration as a parallel to the Lord's glorification.
     As can be seen, this vast work comprises the whole of the doctrines of the New Church in their complex, though some are expounded more particularly in other works. Now it is certainly not my purpose to attempt to develop a doctrinal exposition of the Arcana; that profound and holy study could be undertaken only by a minister.

     What I want to do is to talk about the Arcana in a very personal way, and in so doing encourage those who may feel rather fainthearted when confronting so many volumes. To those who feel a little daunted at the idea of commencing them, let me suggest that you do not. Yes, do not start at the beginning unless you really want to do that. I know of several who have commenced in what would appear to be the orderly way, at the beginning, but have given up after the first chapter or two, defeated by various difficulties.
     Of course, that may be the best way; maybe one should try, and try again. I can only tell you what I did, which was to begin in the middle- with the story of Joseph. Why I began there I cannot remember; it was so long ago. Perhaps it was a sermon or some paper in NEW CHURCH LIFE which had aroused interest; the memory escapes me, but I can still recall the enthralled delight with which I followed the internal meaning, and that I read day after day as I traveled by train to work. Then, as suddenly, I read no more, or not consistently, in the Arcana for quite a long while; though I would sometimes dip into portions more or less at random, finding some passages very obscure, yet with glimmers of light here and there. Not until many years later did I seriously begin at the beginning, finding-from my point of view at least-the first volume the most difficult to approach. Finally I became a constant Arcana reader. ]3ut that is enough of me!

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     Although this is a longer and, as some may regard it, a more difficult book than others of the Writings, it is a pity to be daunted by its length; and there are many reasons for reading several volumes, or even trying to read the whole work. To begin with, since the Arcana unfolds all the doctrines, one can see in it the broad outline of what are the essentials of the New Church. That is one thing of great value; and in some of the sections between the chapters, such subjects as the Gorand Man, spheres, and so on, although later treated elsewhere, are dealt with more particularly in the Arcana.

     The fundamental doctrine for the New Church is that of the Divine Human, and in the Arcana this profound teaching, which is of vital importance to every one of us, is unfolded in the story of Abraham, Isaac and Jacob. The Divine celestial, the Divine spiritual and the Divine natural, represented respectively by these three historical figures-where else can we study this so clearly as in the Arcana? Since the church receives its quality according to its love and acknowledgment of the Lord God Jesus Christ, it is essential that we get as clear as possible an understanding of the way in which the Lord glorified His Human. We may listen to sermons and doctrinal classes; yet, valuable though they are, we cannot benefit fully if we have not done some reading on our own and made some effort to follow the processes of the Lord's states as an infant and a youth, and in His work of subjugating the hells. As the Writings state, the whole of the Word treats of the Lord, and in Genesis and Exodus, particularly in Genesis, we have specific teaching which no other book of the Writings gives in such detail.
     Incidentally, the church has been enriched by two scholarly books based on the Arcana. Bishop De Charms' Growth of the Mind and The Tabernacle of Israel are familiar, no doubt, to most of us.
     Of all the doctrines given in the Arcana, the teachings on the Lord's glorification and the process of man's regeneration, these two, for me at least, take the leading place. Here one can read and re-read, gathering, even though only obscurely, some small understanding of the Lord's childhood-how He was instructed by knowledges and yet instructed Himself; of the temptations endured and the choices made; and of the great work of redemption. Admittedly, all that one gains in understanding is fragmentary, and we need the help of the light from some of the profound studies by ministers of the church on this "arcane subject," as the Writings term it.

     Nevertheless, the effort made to grasp the ideas directly from the Writings themselves is eminently worthwhile. At times it is most rewarding for a poor human understanding of a study which is primarily for angelic wisdom.

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     Perhaps the study of man's regeneration appeals especially to the feminine mind. Men take the broad view of generals, and from them see particulars; women have an aptitude for the application of particulars. Therefore it is not surprising that the processes by which man is led by the Lord out of his evils and into good are of paramount interest to the female. She has to apply all this knowledge very directly in bringing up a family; and although I cannot claim to have brought up a family, I certainly can claim a feminine mind! If one is interested in mankind; if one is interested in character, and what woman is not; most of all, if one wants to understand oneself, reflect upon one's evils, know one's shortcomings; here, in the wanderings in the desert of the sons of Israel, is our life from birth to eternity.

     In the world there are psychologists and psychiatrists to help the bewildered. They have their use, albeit a limited one; but here, in the Arcana, we may turn to revealed truth for succour in times of inward conflict and distress, to be rewarded by priceless teaching and guidance wherein we may know our states of mind better, so that we are neither unduly depressed by our failures nor fatuously elated by successes.
     If I were to pick out the continuous thread that connects and shines through the whole of the Arcana, it would be mercy-mercy and patience. Indeed I suppose that this must be so throughout all of the Writings, for it is the Lord's mercy that redeemed us, that saves us, and that provides through His wisdom for our every state; but I have felt it to be especially so in the Arcana, where one can see so clearly the Lord's constant accommodation to the weaknesses and obscurities in which mankind exists. Take this for instance-a startling statement. "The life of man is a life of phantasies against good and truth. If this life were not sustained through evil spirits, and thus amended, or at least guided, he would be reduced to nothing and would not survive a moment."* How gently we are led by means of our self-conceit, our pride of learning, our wilfulness! How every evil state is tempered, so that we are led without our knowing it, yet in freedom, to a gradual acknowledgment that life is not our own, that all is from the Lord!
* AC 5854.
     The teaching on remains exemplifies the Lord's mercy. Such teaching runs through the Arcana from the first chapter of Genesis, in which it is said that the Lord's mercy broods as it were over the faces of the deep. "By the spirit of God," we read, "the Lord's mercy is meant, of which it is said that it moves or broods, as a hen does upon her eggs. Here it moves upon the things which the Lord has laid up in man, and which in the Word are called remains.

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They are knowledges of good and truth that never come into the light or the day until the externals are vastated. These knowledges are here called the faces of the waters."*
* AC 19.
      How states of innocence and love are insinuated into the infant mind is surely an answer to those who speak of the apparent justice in reincarnation. Another striking statement: "The man who is in good is from early infancy to the last of his life in the world, and thereafter to eternity, being reborn every moment, not only as to the interiors but also as to the exteriors, and this by stupendous processes."* Note also these six words of illuminating truth: "Faith is the eye of love"**; and also the following: "Truth comes into its light when love comes into its clearness"***; and: "If you withdraw good from truth nothing whatever remains but words."****
* AC 10200.
** AC 3863: 12.
*** AC 10201.
**** AC 725.
      Enfolded in the story of the sons of Israel-their departure from Egypt, their wanderings in the wilderness-is the story of mankind, its universal and sorry history, and also the story of our own lives. Enshrined in this, shining with increasing brightness as the pages unfold, is this ever-watchful mercy, a picture of our Heavenly Father, the wings of whose providence protect His children: protect them even against their own wishes and desires, and this with a patience that is beyond time, because it looks to eternity. In this concept is reflected what should be our own attitude to our neighbor; and it is the slow and often painful realization of this merciful patience that can give us, in our inadequate human dealings, mercy and patience with our fellow men.

     The book of Exodus, where it treats of the strange and apparently archaic levitical laws, reveals particulars of the states of good and truth in the regenerating man, and this is a study by no means easy. But to the patient digger there are jewels, for every minute particular of these injunctions to the Israelites has a particular spiritual significance relevant to our states in this modern world; and that is a confirmation, if any were needed, that this is the Word of the Lord.
     All through the Arcana, teaching is given on our hereditary evils; we are shown the roots from which our petty evils spring, so that they appear not as petty as we thought, but in desperate need of being uprooted. But we are shown at the same time how complex is our nature; how little of it all we really understand; and how small a part is ours in the combat. All the time, beneath this surface struggle of ours-which is to shun evils as sins against the Lord-"infinite things are seen," it is said, "infinite things removed, and infinite things insinuated," every moment and all unknown to us.

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A marvelous, intricate, Divinely ordered process: and this, I think, is the wonder and comfort, that although we have no knowledge, no knowledge at all of these processes active within us, so that we can never say, "this or that is taking place within me," yet we do have assurance; we do know that the Lord is gently guarding and guiding our states.
     How different this is from the approach of the psycho-analyst who, although entirely ignorant of spiritual means, yet invites his patient to dig deep into his unconscious and there gaze at his hidden self. We are given the knowledge of how the mind works; but we are withheld from knowing in particulars how it works in ourselves.
     These doctrines are humbling but also invigorating, for they do not, and need not, cast us down entirely. They speak of the Lord's tender care, His power, and His guarding of our freedom.
     There are so many pages of pure beauty in the Writings. No doubt we all have our favorite passages. We have heard some and it would be interesting to hear more. I would be hard put to it to say which are mine. Different states are enriched and gratified by different truths. But I have a great fondness for the passage which treats of Abraham's being led abroad. It runs: "The eye itself is properly nothing but the sight of his spirit led forth abroad, and especially that he may see internal things from external; that is, that he may, from the objects in the world, reflect continually upon those which are in the other life, for that is the life for the sake of which he lives in the world."*
* AC 1806.
     There is a very wonderful section on the "dew of peace." It is too long to quote, for it must be read in its entire length of several pages, but for those who are interested it is Arcana Coelestia 8456. Following this, after the giving of the manna in the wilderness, we find this on care for the morrow:

     "It is altogether different with those who trust in the Divine. These, although they have care for the morrow, yet for all that have it not, because they do not think of the morrow with solicitude, still less with anxiety. They are equably minded whether they obtained their desires or not. They do not grieve over the loss of them, and are content with their lot. If they become wealthy, they do not set their hearts on wealth; if they are promoted to honors, they do not regard themselves as more worthy than others; if they become poor, they are not made sad; if they are in humble circumstances, they are not cast down. They know that for those who trust in the Divine all things make for a happy state to eternity, and that whatever befalls them in time is still conducive thereto. It is to be known that the Divine Providence is universal, that is, in the least details, and that they who are in the stream of Providence are all the time being carried along towards happiness, whatever may be the appearance of the means, and that those are in the stream of Providence who put their trust in the Divine and attribute all things to Him."*
* AC 8478.

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     I think of this as a description of the true New Church man! The teachings of these passages, and of others, recur often to my mind, and I feel that their strength is enhanced by the vivid picture of the literal sense in which they are contained: the dew of peace; the manna, that small round white thing; Abraham led forth abroad under the night sky; Noah, and the raven and the dove; the curtains of the tabernacle, one embroidered, one woven. There is no end. To me these pictorial images have a fixity that is most compelling; they flash a picture on the imagination's eye, and bring simultaneously their spiritual message of truth, of delight or of warning.
      Perhaps these passages sum up why I turn so frequently to the Arcana. I can give no other reason than that by constant reading I feel more at home with it than with the other books of the Writings. And what is home? It is, as Mr. Rose pointed out in a recent paper to the Women's Guild, our mind. Habits of thought, ways of looking at things, even certain phraseology, become eventually-if you are as old as I am-a part of one's very life. One slips into them without apparent effort, as easily as one slips the key into one's front door.
     Yet home is not only a place where one rests and puts one's feet up. It is a place of activity, where one thinks and reflects: a place of windows and of doorways into other rooms; of stairs that ascend to higher regions, and, alas, stairs that descend to the dark cellars, the dusty corners, the cupboards which we hope no one will open.
     Here then, as I read the Arcana., light is shed upon all these diverse parts of my mind, helping me to sweep the stairs and the cellar, and opening windows on to a universe which, as is said in no. 4946, is "as it were a universe leading to the Lord; and it was said that so it is with every idea of good and truth, namely, that it is an image of the whole heaven, because it is from the Lord, who is the all of heaven, or that itself which is called heaven."
     One can go again and again to the same pages and still find them incredibly new. Others, I am sure, have had the same experience of picking up some passage from the Writings which one knows one has read different light, a different state of mind. This is indeed a testimony that the Writings are Divine: a testimony that these truths are eternal, that they will never be stale or understood completely, that we shall continue to explore and understand more fully to eternity.

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Mr. Sandstrom, I remember, once gave a definition of eternity which will always remain, and with most rewarding clearness. He said: "Eternity is not just going on and on for ever; think of it as an unfolding." That is exactly what the Writings do. They unfold with ever more and more perfection. "There is never a return of what is absolutely alike or the same; for it is provided that what is absolutely the same is never given, either in the spiritual world or in the natural world; hence perfection continually increases."*
* AC 10200.
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

In a letter to the editor of the NEW-CHURCH MAGAZINE on the Rev. John Elliot's elucidation of guiding principles about the new legislation in Britain regarding abortion, Geoffrey Bentley, M.B., Ch.B., says that the following conclusions have been reached in his own life and work: "1) That immortal existence must begin with conception. Drawing dividing lines after this event is fraught with difficulty. 2) That the soul involved in abortion must be reared in heaven as are all who die in childhood. Thus they achieve a lesser angelhood as the influence of Hell has never reached them to the degree which it does reach us in this world." In commenting on this letter, Mr. Elliot does not question the conclusions, but says only, regarding the second of them, that he would prefer "different" to "lesser" angelhood. "Who knows," he says, "such souls in the economy of the heavens may be rendering forms of service for which no other angel is adequate."
Dr. Bentley is the Secretary of the South Lancashire Provincial Council and has been for almost ten years a lay preacher recognized by the General Conference. Others in the church share his conclusions, but some have been led to think differently. Admittedly there is little in the Writings that may be regarded as direct teaching on the subject. However, largely on the basis of Divine Wisdom III: 5, some of us have concluded that immortal existence does not begin until the lungs are opened after birth. The passage is too long to be quoted here, but it speaks of the "future man," and the essential teaching is as follows: "Will and understanding in man do not begin until the lungs are opened, and this does not take place until after birth; then the will of man becomes the receptacle of love, and the understanding becomes the receptacle of wisdom. They do not become such receptacles until the lungs are opened, because the lungs correspond to the life of the understanding and the heart corresponds to the life of the will, and without the co-operation of the understanding and will, man has no life of his own."

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     This would suggest that while there is a constructing soul forming the embryo in the womb, the immortal human soul comes into being at birth. The conclusions we reach will determine also our thinking about the still-born. The full discussion of Dr. Bentley's first conclusion suggested by Mr. Elliot could be useful, and would be of interest also on this side of the Atlantic. At the latest count, twenty-three State Legislatures had before them bills to liberalize the abortion laws.

     A recent issue of the NEW-CHURCH MESSENGER contains an article, "Swedenborg and Pike," by the Rev. Paul B. Zacharias. The writer sees three areas in which Swedenborg and Bishop Pike would agree-the oneness of God, the primacy of love, and the reality of eternal life. This is surely open to serious question, and the writer's statement that "Bishop Pike is one of our most effective missionaries" can be dismissed; but the same cannot be said of a statement made later in the article. Mr. Zacharias concedes that he cannot accept some aspects of Pike's theology, including his inability to see any great need to accept the Virgin Birth. Then he says: "I believe in the Virgin Birth, at the same time recognizing that for all practical purposes, this is not a cardinal article of religious belief. It is not a matter of life and death whether one believes in the Virgin Birth." It is difficult to believe that Mr. Zacharias means what these words mean. In countless passages the Writings show that the central doctrine of the New Church, the sole Divinity of the Lord Jesus Christ, and the Virgin Birth cannot be separated.
     The Writings teach the Virgin Birth and give many cogent reasons why it was necessary. They show that it was of need not only for the Lord's conception and birth to be virgin but also for Mary herself to be a virgin at the time of that conception and birth. Without belief in the Virgin Birth even the first Christian Church is Christian only in accepting the ethical teachings and values of Christ while remaining unconcerned whether He was Divine or not; and without belief in the Virgin Birth the New Christian Church cannot stand. The rock on which the Lord builds His New Church is the acknowledgment that, in agreement with Messianic prophecy, the Lord Jesus Christ was Jehovah incarnate-that He is the person of the one God, in whom is the Divine Trinity; and the many teachings of the Writings concerning the derivation of the soul, and concerning the Lord's glorification, show that this He could not be unless He had been conceived of Jehovah in the womb of a virgin. How can it possibly be said, then, that the Virgin Birth is not a cardinal article of religious belief?

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APPROACHING THE HOLY SUPPER WORTHILY 1967

APPROACHING THE HOLY SUPPER WORTHILY Rev. ALFRED ACTON 1967

     We are told in the New Word that for those who approach it worthily the Holy Supper is like a signature and a seal that they are the sons of God.* The reason given for this statement is that the Lord is then present, and admits into heaven those who are born of Him, that is, the regenerate. The teaching continues: "The Holy Supper effects this because the Lord is then present even as to His Human . . . for of the bread He said, 'This is My body,' and of the wine, 'This is My blood.' Consequently He then admits them into His body; and the church and heaven constitute His body."**
* Cf. TCR 728.
** Ibid.
     But, we might ask, are the regenerate alone worthy to partake of the Sacrament? Since the above teaching implies that conjunction is effected with those only who are regenerate, can we not wonder as to whether we should ever deem ourselves worthy of entering into this sacred ritual? How can we, who through sincere self-examination have exposed myriads of evils within ourselves, and so acknowledge our spiritual lowliness, possibly come forward to partake of it?
     In short, what is it to enter into the Sacrament worthily? Wherein lies the power in this most holy act? What does it effect in our hearts? Why is it most important that we who feel spiritual humility should enter into this spiritual feast? Why is it that we who have not as yet made our own the life of religion-which, put simply, is the doing of good from love-should perhaps most of all enter into the Sacrament of the Supper?
     First let us acknowledge the clear teaching that the Lord's sacrament is a gate whereby entrance into heaven is attained. As with all gates, one must he outside if one wishes to pass through it. One must have recognized, at least in respect to one particular evil, that he is not already in heaven. Now all of us, of course, make heaven to consist in those things which we love. We dwell in many imaginary heavens prior to our reception of true spiritual bliss. Each of these heavens appears to be heaven itself. For example, the man who delights in the evil love of self-indulgence imagines himself to be in heaven whenever he finds his sensual appetites at least temporarily assuaged. To him heaven consists in myriads of servants hovering about him, eager to serve his every whim.

239

     Such a man can never depart from this imaginary heaven, however evil it might be, until he realizes that it is not heaven. He can never approach the Holy Supper worthily, for he never attempts to pass from his state through the gate of the Sacrament into true happiness.
     So we can see that one criterion for worthy approach to the Sacrament is sincere seeking-a recognition that one is outside of heaven, and a desire that the Lord will lead through His gate to the life of blessedness, the life that He prepares within. For this reason the New Word tells us that self-examination should sometimes precede the Holy Supper. At stated intervals, about three or four times a year, one should examine oneself and search out some particular evil, the recognition of which will demonstrate spiritual need, that is, the fact that one is not in heaven. Then one should approach the Lord in the Sacrament from humility, sincerely seeking aid in the spiritual combat that must ensue as evil is rooted out through the good acts of life. At such times the Holy Supper is a gate of life-a path to peace.

     Yet we are told also that the Holy Supper is a feast. A feast is a time of joy: a time when one delights in the knowledge that friends and loved ones are about; a time when self-examination is not an active thing. In this respect, the Holy Supper becomes true communion. The presence of the Lord, His love for mankind, our love for Him, our joy in the knowledge that He will lead us through the darkness of our natural struggles-all of these happy emotions flood our minds as we enter into the feast of the Sacrament. When it is delighted in as a feast, we need not limit our partaking of the Sacrament to three or four times a year; our joy in communion with our Maker can be experienced more often than that. Yet again we must approach the Sacrament worthily if it is to be of value. To delight in the Lord's love and mercy implies that we recognize His love. Also, since love cannot be felt toward what is unknown or invisible, we must have come to see the Lord if we are to delight in Him. We see the Lord in His Word. We learn to love Him as we see Him. So when we approach Him through the Sacrament, we must do so from recognition of our sight of Him, from sincere love for the truth of His Word.
     We can now see, perhaps, why both those who have undergone self-examination and those who simply wish to express love and humility to their God should enter into the Sacrament. We can see also why their entering into it is worthy. But what of those who have not undergone self-examination? What of those who cannot in honesty say that they have come to love the Lord? Can they approach the Sacrament worthily?

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     The answer to this question can be either yes or no. To understand the answer we need to understand the real power of the Sacrament. For the Sacrament has power to reach the state of unworthiness through which we approach it. This statement needs explanation. First let us consider wherein the true power of the Sacrament lies. Hear the voice of the Lord. "The correspondences by which the Word as to each and all of its parts has been written possess such power and strength that it may be called the power and strength of the Divine Omnipotence; for through these correspondences the natural acts conjointly with the spiritual, and the spiritual with the natural; thus the all of heaven with the all of the world. Thence it is that the two sacraments are correspondences of spiritual with natural things; thence is their strength and power."*
* Inv. 45.

     From this teaching we can see clearly that the power of the sacraments rests in the power of correspondences. Now note the following concerning correspondence. "The whole natural world corresponds to the whole spiritual world, and not merely the natural world in general, but also every particular of it; and as a consequence everything in the natural world that springs from the spiritual world is called a correspondent."* To repeat: everything in the natural world that springs from the spiritual world is called a correspondent. So it is that the elements of the Sacrament actually correspond to the body and blood of the Lord, that is, to His Divine love and His Divine wisdom-the two essentials of heavenly happiness; for without Divine love, received by man, and without Divine wisdom to give that love form, no happiness can be expressed. The bread and wine of the Holy Supper are correspondents. They are things in the natural world ordained by the Lord to signify His love and wisdom, things which have sprung from the Divine as natural containants of His love and wisdom.
* HH 89.
     Because they are correspondents the Sacrament takes on new signification. The bowing on the knees and the taking of bread and wine into the body signify the humble acceptance by man of the Lord's gifts of life-His Divine love and wisdom. All who seek these gifts should come before the Lord in this holy supper.
     We must remember, however, that no correspondence is effective without a medium to allow for its operation. There must be conjunction between the spiritual and the natural for the natural elements to become correspondents. Without such conjunction the natural is entirely dead, hollow, passive. It does not correspond.
     Conjunction between the natural and the spiritual takes place in the mind of man.

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That mind has been so created that it is in two worlds. Interiorly it is in the spiritual world, exteriorly it is in the natural world. By way of the brain, the senses are able to impress on the mind, which is spiritual, their natural impulses. The mind in its turn is able to activate the body-to make it comply with the spiritual within. Only in the minds of men on earth does such interaction between the natural and the spiritual take place. Only here do we find a medium of conjunction between heaven and earth. Only here can the power of correspondences exist.

This conjunction between the two worlds is most important. Without it there could be no life in either world. Without it no finite substance could exist. Hence the teaching that there must be a church on earth. For the church prepares the minds of men to serve as proper media of conjunction. The church with its true doctrine opens the sphere of love from heaven upon its children. Yet this takes place only when the members of the church prepare their minds for reception of this love. Part of this preparation is entering through the gate of the Sacrament, a gate which is opened as the mind comes into an awareness of the conjunction that is being effected. The ritual of the Sacrament, when hollow, effects nothing. When one knows nothing of the correspondence of the Holy Supper, that correspondence has no power. Hence we must understand the power of the Sacrament; and if we do understand we are worthy of entering into it, provided we seek what we know to be taking place spiritually.

So worthiness to approach the Sacrament need be nothing more than a sincere desire that the corresponding spiritual event take place; in other words, a sincere desire that as we bow and take the bread and wine of the Holy Supper the Lord will enter into us with His love and wisdom. To be worthy to partake of the Sacrament, then, is simply to desire the Lord to approach us, that is, to invite the Lord into our hearts from a desire to be with Him. Should we not have this desire, should we not wish to seek the Lord, should we not wish to find the bliss of heaven, then we are unworthy to partake. Let this be the sole criterion. Let us decide whether we wish to be led by the Lord or not. If we seek the Lord, let us seek Him with the power of His omnipotence, with the power of correspondences; let us approach Him in His sacrament. For we can rest assured that if we partake of this sacrament with a knowledge of correspondences, then, as we bow and take the bread and the wine, the Lord will enter our minds with His merciful gifts of love and wisdom. For the Lord has said: "This do in remembrance of Me."

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WRITINGS: A SURVEY 1967

     The Philosophical Works

     In Divine Love and Wisdom, the subjects outlined in Divine Love and Divine Wisdom are developed in their full philosophic form. This work was undertaken, we are told, because the angels lamented that they saw in men no knowledge of God, of heaven, or of the creation of the world; and its avowed purpose is to show that man is not life but a recipient of life. Its five parts deal, respectively, with the nature of God; the spiritual sun and the relation of the two worlds; the discrete and continuous degrees of which all things in both worlds are composed, and which are the means and modes of creation; the creation of the universe by and from God; and the form and organization of the human mind, the will and the understanding, and how the conjunction of these two can be effected. This book may be called the metaphysics of the Writings; and it sheds the light of heaven on the nature of God, of man and his constitution, and of the world and its degrees and uses. Monistic in its theology, it is dualistic in its philosophy, revealing that there are two orders of created substance, spiritual and natural, and that these are discretely separate. It offers the most universal concept of an organic creation that can he grasped: The Lord, immanent in His creation but not continuous with it, as the end; the spiritual world as the realm of causes; the natural as a world of effects-a concept that is not pantheistic and that involves influx, correspondence and degrees.
     Divine Love and Wisdom is essentially a work on creation; its purpose being to show that the universe was created from the Divine substance but is not continuous with God, and that the object of creation is that its uses may ascend by degrees from ultimates to man and through man to the Creator from whom they are. The next work in this group, Divine Providence, does not treat of causes but of ends; that is, not of creation itself but of the conservation of the universe after creation. In it the Divine Providence is defined as the government of the Lord's Divine love and wisdom, and as these proceeded from the Lord as one, its purpose is that every created thing shall be a one. The work shows how the will and the understanding, with their faculties of liberty and rationality, are to be used that the end of the Divine Providence in the creation of the universe-an angelic heaven from the human race-may be attained.

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It states and expounds the laws by which Providence acts to preserve that which is in order and to restore to order that which is not-the laws of the Lord's government which obtain in all the conditions of human life. To it we turn, therefore, for an understanding of the nature, purpose and characteristics of the Lord's government, and for light on the perplexing problems that arise in theology and in human situations. It unfolds the process and laws of regeneration, which is spiritual creation, and the end of the natural creation dealt with in Divine Love and Wisdom.
     These two works are so interrelated that they should be read consecutively. It may be said in passing that we should not be misled by the full titles of these two works-Angelic Wisdom Concerning the Divine Love and Wisdom and Concerning the Divine Providence. This does not mean that they are books of wisdom transmitted to Swedenborg by angels, but that the truths revealed to him by the Lord and contained in them are the truths which constitute the wisdom of the angels on the subjects with which they deal.

     Intercourse of the Soul and the Body, a short tract, rounds off this group of works. It deals with the ratio between the spiritual and the natural and with the mode of their relation, that is, with influx. After disposing of the theories of physical influx and preestablished harmony much favored by the philosophy of the day, and this by showing that the mind is not moved to think by sense impressions and that the correspondence of events without and within the mind is not the result of parallel experience, it demonstrates that the only ratio between the soul and the body is by spiritual influx. Will and thought flow into the natural and there produce sensation, speech and determined action. It should be noted, however, that the spiritual influx here taught is not that of eighteenth century philosophy, which was the influx of the soul into the body. It is influx from the Lord into the soul and through the soul into the body. The work also makes clear the difference between the spiritual and the natural worlds, showing that the former is discretely different and not a highly refined natural.
     Here, then, we have a group of works which shed the light of heaven on the problems of science, philosophy and psychology, and show how to look for spiritual laws in the study of human behavior and also in the ultimates of nature. Without straining the interpretation it seems possible to see a certain general series. In the inserts and the first two little works universals concerning the Divine love and wisdom are given. The next two deal with creation and its purpose, the conservation of creation, and the laws by which the end of creation is achieved; and in the final work the ratio and distinctions between the two worlds emerge.

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PROBLEM IN EDUCATION 1967

PROBLEM IN EDUCATION Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     One of the dilemmas which face modern education is that the schools are being asked to do more and more things for the personality of the student, but find themselves with fewer and fewer resources. Their problem is to find acceptable sources on which to draw for what they teach and do to develop character in a society that no longer has common beliefs, values and goals on which character development can be based. When Christian morality was generally accepted, if not always practised, it could be and was taught as the standard; but in our pluralistic and secular society values have changed in a way which does not favor absolutes of any kind, and this makes the finding of sources difficult.
     While New Church education has its problems, too, this is not one of them. Although performance may sometimes lag behind profession, the authority of the Writings is generally accepted among the parents of our students, and with this there is acknowledgment of absolutes: an absolute good and an absolute truth to which we subscribe. Furthermore, it is recognized that morality, with which education is largely concerned, must eventually he practised from a spiritual motive, and must be taught in a religious context and as having its roots in Divine revelation.
     However, it must be conceded that religious knowledge will not necessarily lead to spiritual or even moral living. If students do what is wrong, it may not be assumed that they have not been taught what is right! The understanding does not lead the will, it only shows the way the will should take. Our problem and endeavor is to find ways of influencing the will to heed the instructed understanding.

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DISCRIMINATION 1967

DISCRIMINATION Editor 1967

     Words frequently take meaning by connotation rather than denotation. The word, discrimination, is a current example. Specifically it has to do with distinguishing or differentiating by discerning differences, and only in a secondary sense does it refer to unfair or unjust distinctions. For many, however, this has become the primary meaning, so that to discriminate is to discriminate against. Then it is concluded that all discrimination is wrong, or at least undemocratic; and choice itself is brought into question, since it is made to seem that in choosing anyone for some purpose we discriminate against those who were not selected.
     In its primary meaning discrimination is of Divine order and is an integral part of spiritual life. With infinite discernment the Lord separates the evil from the good, and according to the differences in their quality He distinguishes the angels into kingdoms and heavens and these into societies. In this there is nothing unfair or unjust because the distinctions are those which the angels have chosen. Spiritual charity cannot be practised without discrimination, for the plain fact is that evil is to be discriminated against! Nor can freedom in business and social life be preserved without discrimination.
     Evidently some thought is needed to free the idea of discrimination from what does not belong to it and to arrive at a principle. This would seem to be that of responsibility. We may not discriminate against a man because of race, color or nationality because he is not responsible for any of these; and if we discriminate against him because he is evil, he may not rightly claim these as the grounds of discrimination. However, there are uncertain areas. A man may be responsible for his religion and for the class in which he is, though not for that into which he was born. But for his free choices a man is responsible.
THAT THIS CHILD MAY BE BAPTIZED 1967

THAT THIS CHILD MAY BE BAPTIZED Editor 1967

The rhythms of worship in a living church are not found only in the day, the week, the year, and certain climaxes within the year; they occur throughout the span of earthly life. For life also has its rhythms, from the short pace of pulse and respiration to the crucial stages which mark man's progress from birth to death. The baptism of a child, the confirmation of a young man or woman, the betrothal and then the marriage of a couple, inauguration into the priesthood, and burial of the dead are all significant acts of worship; not only for the persons immediately concerned but also for the congregation in whose presence as well as that of the Lord they are performed.

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     All genuine worship has within it certain essentials that make it to be what it is. Offered freely in obedience to the Lord's commands, it springs from, as it expresses, love to and faith in the Lord and charity toward the neighbor. It centers in the heartfelt adoration of the Lord who, in His Divine Human, is acknowledged to be the one God of heaven and earth; and it has as its end that man may be purified from evils and falsities, that goods and truths may be implanted in him by the Lord, and that he may be regenerated.

     Baptism and the Holy Supper are the two most holy acts of worship. As such they are essential for the church, though not for the salvation of the individual, and when parents sincerely bring a child before the Lord to be baptized, all the essentials of worship are present in the act. It is not the faith of the New Church that baptism is an assurance of salvation. The sacrament was instituted for a sign that a man is of the church and for a memorial that he can be regenerated, and it is the first step in a process not complete until regeneration has been effected in later life. But when parents truly bring their child before the Lord in a willing response to Divine order, they express their belief in the teaching of the Word as to the need for regeneration, their acknowledgment of and confidence in the Lord as the one who alone can regenerate, and their faith in a life according to the Word as the means of regeneration. At the same time they express charity in their concern that the child shall be purified, shall receive good and truth, shall come to know and acknowledge the Lord and be regenerated by Him; and by pledging themselves to do their part in the work.
     This is truly an act of worship, and the congregation which enters into the baptism by uniting with the parents in the love, charity and faith which they express, and in looking to the Lord for realization of the hopes held, strengthens the sphere of the new Christianity about the child who is being baptized. Also, those present may be reminded of the Lord's mercy and their own baptism, and may be moved to a renewal of their own worship of the Lord, who has a way of salvation for them.
     By baptism a child is "enrolled and numbered in heaven among those who in heart receive the Lord in His second coming." He is also recognized as being within the Lord's New Church on earth; and by virtue of this he becomes an object of charity for all the members of the society in which he will grow up as well as for his parents. All have a shared responsibility to influence him by example in favor of what is good and true in all their contacts with him during his formative years.

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GLOOM AND SUICIDE 1967

GLOOM AND SUICIDE JOANN LOCKHART 1967

Editor of NEW CHURCH LIFE:

     I read the responses to the article "Gloom and Suicide" with interest. Now I would like to respond.
     It was pointed out that those in the church have Divine Providence to guide them, to care for what will come. However, New Church men are human and not always in a mood which rational explanations can touch. They may know the truth and still repel it. Let me say, you cannot rationalize gloom away. It does not work to tell yourself that Divine Providence is ready to help you. For one thing, you are in this depression, not outside of it.
     It was said that apathy and hopelessness breed suicide. Not so. An apathetic person is not likely to kill himself; a gloomy, hopeless person, yes.
     It is too pat, too easy, to say that Divine Providence will lead us in time of dire need. A person who feels suicidal-a hell in itself-does not give anything for rational truth. So what if it is wrong?-that really has little bearing on his situation.
     Sometimes, sad as it may seem, the church cannot immediately help. It is after a person has come back from a depression that the church may become meaningful to him. For he is looking for the source of the strength which pulled him through; and he, more than anyone, knows it was not himself.
     JOANN LOCKHART
University of Houston
4463 N. MacGreger
Houston, Texas
BRYN ATHYN BOYS CLUB CAMP 1967

BRYN ATHYN BOYS CLUB CAMP 1967

The Bryn Athyn Boys Club will be holding its annual summer camp at the Delaware Water Gap campsite, August 5-20, 1967. We welcome any other New Church boys, ages 11 through 15, to join us for a one-week period, either individually or in groups from other societies. However, in order to make necessary preparations, we must know by June 15 if others wish to participate. Please contact Daniel B. McQueen, Director, Bryn Athyn, Pa. 19009.

248

Church News 1967

Church News Various 1967

     TORONTO, CANADA

     The year 1966 was marked by a change of pastors in the Olivet Church. This report is divided into two sections, marked by the departure of the Rev. Martin Pryke, our pastor for the past thirteen years, and the arrival of his successor, the Rev. Harold Cranch. Since it is clearly not possible to cover all of the important events of this period, we report on the following, grouping the activities under headings.
     Divine Worship. Sunday services continued under the leadership of Mr. Pryke and his assistant, the Rev. Daniel Goodenough. The average attendance at worship was 134. The sacrament of the Holy Supper was administered on Easter Sunday and the Nineteenth of June, and also midquarterly at services preceding the regular Sunday service. An evening service was held on Good Friday. The congregation enjoyed a visit from the Rev. Kurt Nemitz, who preached in February.
     Doctrinal Classes. These classes were held on Friday evenings, preceded by a supper provided by the Ladies' Circle, and the average attendance was 51. Both the pastor and his assistant gave classes on such subjects as "The Doctrine of Charity," "Temptation," "Drawing Doctrine From the Word," and "Disease."
     Other Classes. These included a weekly young people's class given by Mr. Goodenough, which included a number of subjects such as the basic doctrines of the church, the history of the churches, the laws of the Divine Providence, and so on; a senior young people's class which met monthly with Mr. Pryke to consider a variety of topics; a young married group which met monthly with Mr. Goodenough to study The Growth of the Mind; a group perhaps best referred to as the middle-aged married, which met with the pastor; and last, but in the opinion of its members, by no means least, the New Philosophy Group, which met monthly with Mr. Goodenough to consider the principles of the new philosophy.
     Other Activities. The Ladies' Circle and Theta Alpha met regularly to perform their respective duties and to hear from Mr. Pryke on conjugial love and from Mr. Goodenough on a variety of subjects. The Forward Sons met monthly at fraternal feasts and heard a number of papers presented by members.
     Special Visits. Society members enjoyed a visit from the Rev. Harold Cranch who addressed the Swedenborg birthday banquet, spoke the following evening on missionary work, and preached at the Sunday service; making so favorable an impression that, when the time came, the members of the Society did not hesitate to extend to him a call to become their pastor. We also enjoyed a visit from the Rev. Erik Sandstrom, who came in March to tell us about plans for the General Assembly.
     Social Life. In addition to the weekly feasts of charity which preceded doctrinal classes, Society members enjoyed a games night in March, a banquet and entertainment given by the men for the ladies in April, a spring dance in May, the Society picnic in June, and the New Church Day banquet. A very special event in the last week of 1965 was the Diamond Jubilee of the wedding of Mr. and Mrs. Frank Longstaff which was celebrated with a reception, banquet and party in the church hall. In June we were there again as guests at the Golden Wedding anniversary of Mr. and Mrs. Reginald S. Anderson.
     The Day School. In the school year 1965-1966, the school had 46 pupils in eight grades and a kindergarten. In addition to the clergy, the teachers were: Miss Barbara Charles, senior room; Miss Elizabeth Orr, intermediate room; Miss Sylvia Parker, junior room; and Mrs. Sydney Parker, kindergarten.

249

A meeting of the Society on May 13 was devoted to the school, and a highlight of the year for the adults was school closing in June, complete with play.
     Business. The Society continued to progress in its financial support of new uses. At the semi-annual meeting in March a committee was appointed to consider needs and to prepare plans with the assistance of an architect for an extension of the building. Purchase of a manse was authorized at a special meeting in May.
     Change of Pastors. In April, after a Sunday service, we were surprised by the pastor's announcement of his call to the Executive Vice Presidency of the Academy. Feelings of regret at parting were accompanied by a sense of delight in the prospects of his new use and our knowledge of some of the abilities he would bring to that office. On May 5, Bishop Pendleton met with a committee of twelve members of the Society, ten men and two women, elected by the Society to consider his nominee for the pastorate.
     The Bishop explained fully the circumstances and reasons which led him to present to the committee a single nomination, which, he emphasized, there was complete freedom to accept or reject. He then presented the name of the Rev. Harold C. Cranch, a nomination which received the unanimous support of the committee. On the following evening the nomination was taken to the Society, and the result was a call to Mr. Cranch, expressed in the following resolution: "Resolved: that the members of the Olivet Church of the New Jerusalem,
believing that the LORD alone leads His Church, through an ordained priesthood, extends a call to the Reverend Harold Cranch to the office of Pastor of this Society, and look forward with delight to joining with him in serving the uses of the Loan's New Church." The members stood to signify their acceptance, and then joined in singing "Our Glorious Church."
     Farewell To a Pastor. On July 9, the members of the Society gathered, some 175 strong, to honor their departing pastor and his wife with feasting, speech, entertainment and song. Following a banquet, the formal portion of the program commenced with a toast to the Church. In four brief addresses the laity expressed their appreciation of the work of their pastor by considering the priestly office as to its uses in doctrinal, educational, governmental and social leadership in the church. These speeches were interspersed with entertainments including "The Ballad of Martin Pryke," "An Ode to the Prykes," "The Five Hundred Hats of Bartholemew Pryke," and "The Perfect Paragon of Ev'ry Virtue Pastoral." Mr. and Mrs. Pryke responded with a song of their own. The members of the Society then presented their pastor and his wife with a chest of drawers. Mr. Pryke responded by expressing his appreciation for the support he had received through the years. He and Mrs. Pryke presented the Society with the gift of a beautiful spruce tree for the church lawn. The evening closed with the singing of "Then Together Let Us Stand," after which our pastor pronounced the Benediction.

     (To be continued.)

     JOAN RAYMOND

250

GENERAL CHURCH CORPORATIONS 1967

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1967

     Announcements
     The 1967 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Friday, June 9, 1967, at 8:00 p.m., DST. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary
ACADEMY OF THE NEW CHURCH 1967

ACADEMY OF THE NEW CHURCH E. BRUCE GLENN 1967

     Annual Joint Meeting

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held on Friday, May 19, 1967, at 7:45 p.m., in the Assembly Hall, Bryn Athyn, Pa.
     Following administrative reports, the meeting will be addressed by the Rev. Martin Pryke, Executive Vice President of the Academy.
     All are cordially invited to attend who are interested in the Academy's work.
     E. BRUCE GLENN,
          Secretary
SWEDENBORG SCIENTIFIC ASSOCIATION 1967

SWEDENBORG SCIENTIFIC ASSOCIATION MORNA HYATT 1967

     The Seventieth Annual Meeting of the Swedenborg Scientific Association will be held in Bryn Athyn, Pennsylvania, at the Civic and Social Club, at 8:00 p.m., Sunday, May 21, 1967. The meeting will be preceded by a supper at 7:00 p.m. ($1.00)
     There will be brief reports and election of President and members of the Board of Directors, after which Professor Edward F. Allen will deliver an address on "The History of the Concept of Free Will." All are welcome.
     MORNA HYATT,
          Secretary
ANNOUNCEMENT 1967

ANNOUNCEMENT WILLARD D. PENDLETON 1967

     In order to provide for the continuity of the ordaining power which belongs to the third degree of the priesthood, and in order that the episcopal office may be more fully represented throughout the church, I propose to ordain the Reverend Elmo C. Acton into the third degree of the priesthood on Sunday, June 4, 1967, in the Bryn Athyn Cathedral.
     I am confident that this announcement will be received with a full understanding of the need, and that Dean Acton's qualifications for this office will be recognized by the membership of the church.

     WILLARD D. PENDLETON,
          Bishop of the General Church of the New Jerusalem

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ACADEMY OF THE NEW CHURCH 1967

     SCHOOL CALENDAR: 1967-1968

     Ninety-first School Year

     1967

Sept. 6     Wed.     Faculty Meetings
     7     Thur.     Dormitories open (students arrive before 8:00 p.m.)
                Secondary Schools Registration: local students
                College Registration: local students
     8     Fri.     Secondary Schools Registration: dormitory students
               College Registration: dormitory students
     9     Sat.     8:00 a.m. All student workers report to supervisors
               3:00 p.m. Opening Exercises
               3:30 p.m. Lawn party
               8:00 p.m. President's Reception
     11      Mon.     Classes begin in Secondary Schools and College

Oct.     13     Fri.      Charter Day
     14     Sat.     Annual Meeting of Corporation

Nov.     22     Wed.      Thanksgiving Recess begins after morning classes
     26     Sun.     Dormitory students return before 8:00 p.m.
     27     Mon.     Classes resume in all schools

Dec.     20     Wed.     Christmas Recess begins after morning classes

1968

Jan.     3     Wed.      Dormitory students return before 8:00 p.m.
     4     Thur.     Classes resume in all schools
     22-26     Semester examinations
     29     Mon.     Secondary Schools semester begins

Feb.     1     Thur. Final date for applications for 1968-1969 school year
     5     Mon.     College semester begins
     12     Mon.     Lincoln's Birthday Holiday

Mar.     29     Fri.     Spring Recess begins after morning classes

Apr.     7     Sun.     Dormitory students return before 8:00 p.m.
     8     Mon.     Classes resume in all schools
     12     Fri.     Good Friday Holiday following a special service

May     17     Fri.     Joint Meeting of Faculty and Corporation Memorial Day Holiday
     30     Thur.     Memorial Day Holiday

June     13     Thur.     8:30 p.m. President's Reception
     14      Fri.     10:30 a.m. Commencement Exercises

NOTE: At the beginning of the Thanksgiving, Christmas and Easter recesses, student workers remain after morning classes for four hours of student work.

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CITY SOUGHT OUT 1967

CITY SOUGHT OUT Rev. MORLEY D. RICH 1967

JUNE 1967
No.6
     "Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be called Desolate: but thou shalt be called Hephzi-bah, and thy land Benlah. For the Lord delighteth in thee, and thy land shall be married. And thou shalt be called, Sought out, A city not forsaken." (Isaiah 62: 3, 4, 12)

     For thousands of years men have dreamed of building the perfect, beautiful and eternal city: a city which would express only the best in their religion, culture and customs, and which would be the acme of convenience and communication; the very pinnacle of beauty and architecture-clean and comfortable, serving for the inspiration, delight and happiness of its people, and for their constant growth in an easy mutual interchange of the good and true things of human life. Their dreams have also pictured this city as being set like a jewel in the midst of a fair and fertile land: a land flowing with milk and honey, where the plow would replace the sword and the vineyard the armed camp, and where the lion would lie down peaceably with the lamb and there would be no death nor weeping nor fear any more.
     Yet in every case such hopes have been destroyed, for the dust raised by human effort has put grime on the magnificent temples and public buildings. In a few short centuries the walls have become stained with blood and filth. The hovels of the millions impoverished by stupidity and tyranny have clustered round and obscured the palaces of the empire builders. The evils of men-the greed, deceit, cheating, thefts, murders and adulteries-have besmirched the temples in which they worship and sacrifice; and the city has finally rotted and decayed, and been completely destroyed and buried, either by fire and sword or by some natural disaster.

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During the same period, the fair land in which it was set has become barren, sterile and ugly, stripped of its fertility by the avaricious, uncaring minds' and hands of men.

     Such, in brief, was the history of Jerusalem and the land of Canaan during their occupancy by the sons of Israel; and that history was not only typical, it was also Divinely representative of the kingdom of heaven, contrasted at the same time with the state of the human race. For the land of Canaan was chosen by the Lord from the time of the most ancient people to represent the states and conditions of heaven; and in the beginning, indeed, its hills and valleys, its streams and flora and fauna, made it the fairest land in all the earth.
     But in the course of the long ages of evil after the Fall, this land, in representation, became a wild, cruel and barren terrain; and by the time the sons of Israel came into it from Egypt, it was far from being that land of milk and honey which the Lord had promised them. After several centuries, however, the Israelites established Jerusalem as their capital and holy city; and, from historical descriptions, it was evidently a beautiful, even a magnificent city, in the beginning. They also labored mightily to reclaim and restore much of the land of Canaan to its former utility and fertility.
     Yet, as always, and spectacularly with the Jews, the seeds of decay and destruction were already present. For the Jews cared nothing for spiritual things, and sought them not at all. They strove only for a beautiful city, a fertile land, and that future rule over the whole earth which they thought that Jehovah had promised them. And since wealth is a necessary tool for future power, they saw nothing sacrilegious in the selling of sacrificial animals within the temple precincts. Since they believed literally that they were the only chosen people in the Lord's sight, they had no idea of the cruelty they practised toward neighboring tribes and nations; and so the rot, the filth and decay, accumulated through the centuries in the streets of Jerusalem, until finally the "filthy Jerusalem," as it was called by the Gentiles, became a stench in the nostrils of God-even as Sodom and Gomorrah had become a thousand years before.
     Yet Jerusalem was only the representative core of the state of the Jewish Church and of the entire human race. It was for this reason that the Lord, on His way there for the last time, in the triumphal procession of palms, lamented when they came within sight of the city: "The days shall come upon thee, that thine enemies shall cast a trench around thee, and surround thee, and keep thee in on every side, and shall level thee to the ground, and thy children within thee; they shall not leave in thee one stone upon another."*
* Luke 19: 43, 44.

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     Forty years later, and in order that the main symbols of the dead Jewish Church might be erased, these words became literally true. For the Roman general Titus, in order to put down a rebellion, was forced to dig a trench and construct a high wall completely around Jerusalem in laying siege to it; and when the final assault was made after months of approaching starvation, the defense was so furious and fanatical that every man, woman and child who had not succumbed to hunger died in the slaughter, and the city was completely razed, so that not one stone was left upon another.
     Yet a thousand years before the Lord had promised this city and nation through His prophet, Isaiah: "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. . . . And thou shalt be called, Sought out, A city not forsaken." From this alone it can easily be seen that something else was meant by these words; for the Lord is not concerned with, nor does He prophesy, the earthly events of a mere thousand years in the future. A thousand years in His sight are but as yesterday when it is past, and as a watch in the night.

     The dreams of men in which they picture and search for the perfect city and the fairest land are the expression and product of their deepest and unrealized longing and affection for the communities of heaven. These subconscious longings have been implanted in them through their childhood association with angels. In their infancy, celestial, angels, through their memories of most ancient times, have been the instruments through whom there has been implanted the subconscious longing for the idyllic fair land and life of the most ancients; and in childhood spiritual angels have implanted in them the subconscious desire to seek a perfect and beautiful city such as the early Ancient Church had.
     In adulthood, however, these childish dreams and aspirations need to be translated into their real, spiritual and eternal significance. For experience teaches the adult that while these dreams and longings are basically true and possible, they are not true in the way that he has imagined them; nor are they possible of physical attainment in this imperfect and limited natural world. They are things of the spirit, attainable only in the inner realm of heart and mind; and hence the adult may come to the truth of the Lord's own words: "The kingdom of heaven is within you."
     For the Holy City which people unknowingly seek is called by the Lord, the New Jerusalem. This is the city which is for ever "sought out," and which, when once found, is never "forsaken."

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This is the everlasting church to be established within them which is, and will be for ever, new; and the perfect land in which it is set is here called Beulah by the Lord. This is that land which is never desolate, as was the earthly Canaan, for it is the heavenly kingdom.
     These descriptions and statements begin to become more clear and understandable when we reflect upon the reasons for and the purposes and uses of any earthly city. Such a city comes into existence for three general purposes: for quick and easy interchange of goods and ideas; for the co-operative carrying out of many functions and construction projects by which the community is improved for the benefits of its citizens; and for common protection, against its own malefactors if not against external enemies. With a little translation, we can see that the uses and purposes of the church of the Lord on earth are similar. For the church exists for the quick and easy interchange of goods and truths between its members; for the co-operative carrying out of many functions by which these goods and truths may be extended to and improved in the understanding and will of every human spirit; and for common protection against the evils and falsities which flow in from hell through heredity and from the world around. In addition, the church exists in order that men and women may eventually lift up their eyes and see that, if they are in it, they are also dwelling in the midst of the land of Beulah, in the kingdom of heaven itself.

     This city, this church, now is the New Jerusalem. Differently from all previous churches of the Lord, this city will never be forsaken. It will be sought out constantly of men, and it will never perish from the earth or heaven. Its gleaming walls are the walls of truth and Divine teaching. Its streets of gold are the golden affections of love to the Lord and the neighbor, by which alone men may be eternally consociated. And through its midst flows the river of the water of life, beside which stands the tree of life; which insures that, even though there are evils and falsities without, there will be no hunger there, neither shall anyone thirst any more, either for good or for truth.
     This city, this church, is and will be also, "a crown of glory in the hand of the Lord, and a royal diadem in the hand of God." For it is the Lord's chosen means by which He as King shows forth the beauteous crown of glory, the scintillating diadem of His royal truth.
     Those who approach this city, who approach it through the truths which the Lord has revealed in His second coming, will often be dazzled by its magnificence, while at the same time being uplifted and inspired by the truly astonishing vision of it which is given to them.

257

They will also be afflicted with bewilderment, confusion and discouragement when, from their narrow and limited vision, they see so few and so poor evidences of that city in the world around them. Yet they will come to know on reflection how limited is their vision; and they will also realize that this is not to be an earthly city: that it is not necessarily to be a large physical church, easily visible to the natural eye, but is a state which does exist and which will grow in the spirits of many, unseen and unbeknown to others.
     Most of all, those who are entering that city, in whom the New Church is being built, will also know that if they themselves seek it- seek it with great longing as their very salvation-they will at least find it. For he that seeketh findeth, and to him that knocketh, entrance will be granted.
     For the fair country awaits the coming of countless souls, and the Holy City now exists in the midst of it. This land has never been desolate; and this city shall never be forsaken, but will ever be sought by those who have not slain the fair dreams of childhood in themselves.
     To those, therefore, who longingly seek the Lord and His city where they may be found there will be built the gleaming walls of the Lord's true teachings. There will be laid the golden avenues of heavenly affections. Homes will be built in which their hearts' true love will find rest; and great trees of understanding, reaching into the heavens, will grow in their spirits.
     And the Lord will most surely Himself establish His church, His holy city, upon the earth, in the minds and hearts of its inhabitants. This is plainly shown by these words: "For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until its justice shall go forth as brightness, and the salvation therefore as a lamp that burneth."* And to those who truly enter the church He says: "Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine for which thou hast labored. But they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of My holiness."** Amen.
* Isaiah 62: 1.
** Isaiah 62: 8, 9.

LESSONS:     Isaiah 62. Lord 62-64: 1-3.
MUSIC:     Liturgy, pages 429, 426, 428.
PRAYERS:     Liturgy, nos. 51, 128.

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ALL THINGS NEW 1967

ALL THINGS NEW Rev. DAVID R. SIMONS 1967

     A New Church Day Talk to Children

     Every one of you children knows what it is to have something brand new. Every one of you has experienced the surprise, the delight and the joy of receiving something that is brand new. You all know this, because every one of you has had birthdays, and you know that on your birthdays you receive something that you have never had before and that is brand new.
     But have any of you ever asked yourselves: Why do I like new things? What do new things do for me that I like so much that they make me excited and delighted? Do you know what the answer is? It is that new things enrich us. They also enable us to discover something we had never discovered before; and, most important, they enable us to do something we have not been able to do before. For example, when we receive a new bicycle we are enriched. In learning how to keep our balance and then to control the bicycle we discover new skills in ourselves-discover something new; and finally we are able to do something that we could not do before. We can go more swiftly from place to place, and we can go greater distances more easily. So a new bicycle enables us to do things that we could not do before.
     Today, as you know, we are celebrating the birthday of something very new in the world: something that the Lord has given to enrich the whole human race; to enable us, and indeed all mankind, to discover something new that was never known before; and, most important, to do things, to perform uses, that men were never able to do before. What is this new thing? You all know. It is the New Church. It is the New Church that the Lord announced by sending out the twelve disciples who had followed Him in the world. He sent them out to proclaim that He was now the Ruler of heaven and earth, and that His heavenly doctrine was now revealed upon earth.
     We know from what was read from the Writings as our second lesson just what it was that the disciples proclaimed. When the angels asked what was new upon earth, Swedenborg answered that there was some wonderful news. The Lord has revealed that the Word has a spiritual sense, that it is not a history book, but the most wonderful book in the world.

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The Word has a spiritual sense. It is written like a parable. The Old Testament is a parable that tells about our spiritual life, about the Lord's inner life, and about how He became the most perfect Man. It is because we know the spiritual sense that we can discover all about heaven, all about the Lord, and all about the life that leads to heaven.
     Then Swedenborg said that there was something else that was new. This was that there is a life after death; that when we appear to die we are just going from one world to another-to the very world for which we were created; that there is a wonderful life in heaven for all those who live well, and a hell for those who live evilly. Those who are in hell have to be controlled; but those who are in heaven can live in a holy city, New Jerusalem, and perform wonderful uses for ever.
     Another wonderful thing, Swedenborg said, is that the Lord has revealed a new kind of love between man and wife called conjugial love: a love that is possible when men love the Lord. When men and women love the Lord, and when they learn to think spiritual truths and perform spiritual uses, they can receive from Him this new and most perfect love which is called conjugial love.
     All these things were what the disciples were sent forth to proclaim on the nineteenth day of June. All these truths are what make the New Church; and if we learn and accept them, if we receive this precious gift from the Lord, then our lives will be enriched. If we learn to discover what these truths mean; if we send them out throughout our lives as so many disciples, to change every aspect of our lives; and if we use these truths in our lives, do something with them, perform uses from them; then the Lord will make His second coming in us, and will make us completely new. A men.

LESSONS:     Revelation 21: 1-10. True Christian Religion 846, 847.
MUSIC:     Liturgy, pages 428, 421, 483.
PRAYERS:     Liturgy, nos. C3, ClO.
TO THINK WHAT IS GOOD 1967

TO THINK WHAT IS GOOD 1967

"In order therefore that a man may think what is good he must think from heaven, consequently his mind must be raised there. This is effected solely by means of truths such as are in the church from the Word; for these truths teach what God is, and what the neighbor, that there is a heaven, and that there is eternal life." (Arcana Coelestia 10299)

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"GOLD LIKE UNTO CLEAR GLASS" 1967

"GOLD LIKE UNTO CLEAR GLASS" Rev. ERIK SANDSTROM 1967

     (Delivered to the Bryn Athyn Society, January 27, 1967.)

     The title of this address is taken from the description of the New Jerusalem in chapter twenty-one of the Book of Revelation. The phrase occurs twice in nearly identical forms; first applied to the holy city itself, and then to its street. "And the city was pure gold, like unto clear glass . . . and the street of the city was pure gold, as it were transparent glass."*
* Revelation 21: 18, 21.
     In each case the essential thing is the good of love. This is the pure gold. It is the Lord's New Church among men that is to have this essence, for this church is formed and established as it comes down from God Himself out of His New Christian Heaven and finds a place in each human mind that has been prepared as a bride for her husband. Her ornaments are the truths of the Word. No mind is made ready for conjunction with the Lord by any other means.* Yet quotations from the Word do not by themselves prepare the mind. No man can apply a mere quotation to life. He must understand what it means, and form for himself an idea of how it relates to his use and to the use of his employer, his community, his country and his church. In a word, he must see the truth as capable of doing things. Then he can obey it. This is why we are taught that "it is not the Word which makes the church, but the understanding of it."**
* AR 881.
** SS 76.
     So when the metaphor shifts back to the city, we have the street of the city instead of the ornaments of the bride. The meaning is not identical, but there is a parallel. As observed by the Writings: "John saw Jerusalem first as a city, and afterwards as an espoused virgin: as a city representatively and as an espoused virgin spiritually, thus under a twofold idea, the one within or above the latter."* The idea of "virgin" is more interior than that of "city." The inmost innocent virgin state is what is conjoined to the Lord by means of the covenant of the Word. The Word is here the same as the Holy Spirit, for the Holy Spirit is the Lord operating by means of His Word, or as the Word. "The Word" is more than a book.
* AR 881.

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     Underneath or around this state there is formed as it were a city in the mind. This is the rational. In it there are, so to speak, streets, along which the ideas of the rational communicate, form judgments and go about their business. The streets are truths of doctrine. Of course, in the purest sense these truths are nothing but the formulations themselves of doctrine in the books we call "The Heavenly Doctrine"; yet even as we here try to correlate some of these doctrines, and to evolve a clearer understanding of what they say, we are constantly called upon to perfect our comprehension of what the Lord has given to men in His crowning revelation.
     Therefore the streets of the city have a human and receptive connotation, too. They are the rational perceptions which are quickened by the touch of revealed truth, and also the resulting avenues of thought; and so, while indeed recognizing the truths of the Writings as the operative agent in the hands of the Lord, we also see the man's rational response as the reagent. In this view it is certainly the Word that makes, or builds, the church with man; but the point in the doctrine previously quoted is that the Word does not do this alone, or apart from man s consent and participation. The Word leaves man in freedom. It is the creative force, but does not create unless the man allows it to do so. Or, stated differently, it creates by means of the man's own understanding of it. It is thus that the Word becomes the Word-with-us, even as our God Himself is God-with-us; for the Word which was in the beginning with God was God. The Writings therefore give us a particular truth when they tell us how the Word makes the church with man, namely, by means of man's willing and affectionate meditation upon it in his own understanding; while the New Testament, through the Gospel of John, states the general truth that there is no other creative force than the Word in the spiritual re-birth of man, and this in the following well-loved and familiar words: "All things were made by the Word, and without it was not anything made that was made."

     The structure that is thus inbuilt into man is with him the City of God-the church of the Lord. Since there is life in the creative Word, therefore the man, too, is made to live. His life, or love, is after the likeness of the Divine love that is in the Word and is its life; and his thought, or wisdom, is in the image of the Divine truth that covers and conveys that Divine love. Image is from likeness. "Let us make man in our image, after our likeness." So the street of the city has its quality from the city. The street, too, was "pure gold, as it were transparent glass." This, the Writings tell us, means that "every truth of that church and of its doctrine is the good of love in form, which good of love flows in together with light out of heaven from the Lord."*

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The city itself is "the good of love flowing in with light out of heaven from the Lord";** "together with light," it is said, because the gold was like unto glass. To repeat, the city itself is the good of love together with light, but the street of it is the good of love in form together with light. The city is the will-the new will that is built into the intellectual part of the mind-and the street is the new understanding formed from that will.
* AR 917. [Italics added.]
** AR 912. [Italics added.]

     We have here a challenging and beckoning vision of the New Church. The challenge is particularly in the fact that none but John, or those who have the quality of John, are able to see the City of God and to have a part in it. "I John saw the holy city, New Jerusalem, coming down from God out of heaven." And the Writings comment: "John here names himself, saying, 'I John,' because as an apostle he signifies the good of love to the Lord, and thence the good of life, wherefore he was loved more than the other apostles, and lay at supper on the Lord's bosom. The same applies to this church which is now treated of."*
* AR 879. [Second italics added.]
     All of this, however, relates to the goal; and there is not much point in describing the goal, and dwelling on it, unless there is also a clear concept of how to get there. The way is not only of equal importance but is also of more immediate concern. Yet, on the other hand, neither is the way of much interest unless it is known where it leads. We therefore note first that the New Church as it is in itself is a church whose essence is the good of love to the Lord, whose ultimate acts constitute the good of life, and whose understanding is the form of the good of love.
     Having noted this, we say with David: "I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem."*
* Psalm 122: 1, 2.
     What, then, is the way? Here we have very many modes of description to choose from, very many themes begging to be considered. Even in the letter of the Word the choice is wide. We could make the seven days of creation the basis for our search, or select the ladder of Jacob, or follow the story of the sons of Leah and the handmaids and finally the sons of Rachel. We could take up the whole story of the Exodus until the conquest and possession of the land; or we might trace the successive stages in the Lord's instruction and preparation of His disciples until, after His resurrection, He breathed on them, saying, "Receive ye the Holy Spirit." Our thoughts might rise with the words of the Lord's Prayer, asking that the kingdom might come, and finally contemplating the state when the Lord has taken it into His possession and is revealing His glory and power.

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Or we could follow the narrative of the Apocalypse itself, and clear away all that is false and adulterated before the city, in the end, descends. The Word abounds with descriptions of the kingdom and the mode whereby it is established. In fact, in the realm of human experience it treats of nothing else. Only with regard to the Lord Himself, and His life of glorification and salvation, is there a still deeper and more beautiful thread of doctrine. Everywhere the general pattern is the same, and it is that of ascent and descent. It could not be any other, because this is how regeneration takes place. It is also how the Lord suffered His own glorification to develop. The ascent is from truth up to the good of love, and the descent is from good through truth. Clearly the descent is the essential thing-the coming down from God out of heaven. The descent is influx: influx from what is high or deep, so that things low and external may be infilled and sanctified. How important, therefore, that there shall be something established on high, from which there may be influx! That there shall be a heaven in the mind, so that the will of the Father might be done on earth also.

     But an evening's address must stay with a summary theme and be content with major milestones. We choose three familiar verses of Scripture, and three perhaps less familiar statements of doctrine. Our purpose will be to show that our two citations say the same thing; but more important will be to try to demonstrate what they do say.

     "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land whom the Lord of hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance.*
* Isaiah 19: 23-25.

     "As the nuptials [between the love or will and the wisdom or understanding] are accomplished, the first conjunction is through the affection of knowing, and the affection of truth is the issue. The second conjunction is through the affection of understanding, and the perception of truth is the issue. The third conjunction is through the affection of seeing the truth, and thought is the issue."*
* DLW 404: vi, vii, viii. [Italics added.]

     We now become concerned with different kinds of knowledge and mental power. Here vocabulary presents a slight difficulty. In the Latin of the Writings we have scientia, scientifica and cognitiones, and these terms have been variously rendered into English. Potts in his Concordance for the most part translates all three words, "knowledge"; yet recognizing that cognitiones mean something a little more than scientifica and scientia he spells with a captial K when the original has cognitiones.

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Other translators have chosen "memory-knowledge" for scientifica and scientia, and just "knowledge" for cognitiones. The difficulty is to find adequate English terms, and also to observe the singular and plural without doing too much violence to the vernacular. So when it is possible to do so, we will cut the Gordian knot by anglicizing the Latin words, and will therefore speak of science, scientifics and cognitions.
     Anyone familiar with the language of the Writings is aware that there is a distinction between these terms, not so much between science and scientifics as between these two, on the one hand, and cognitions on the other. The Writings, however, do not allow themselves to be bound by too narrow or restrictive definitions. They mostly leave it to the reader to sense the distinction from the general context. This, incidentally, applies universally to the Writings: their terms are defined, and most accurately so, by the context. But for our purposes we will attempt a general definition, using it as a kind of hypothesis. The usage itself in the various passages will then either bear out or not bear out the definition. So we say: the terms scientifics and science relate in general to knowledges in the memory, and the term cognitions in general to knowledges in the understanding, particularly knowledges of doctrine and the church. For good measure, and to make use of the opportunity, we will also suggest that the term perception applies to knowledge in the will.*
* Concerning knowledges of the will see AC 10155.
     It should be noted that the Writings do not observe these distinctions with any type of military discipline, nor should this be expected. For scientifics of the memory may at the same time be cognitions of the understanding-would that this were so more frequently! -and as for cognitions of the understanding, these, of course, are always at the same time scientifics of the memory.
     At this point it will be useful to adduce a few passages by way of illustration.

     "Man's rational must be formed by means of scientifics and cognitions introduced through the senses, thus flowing in by an external way."*
* AC 1902 [Italics added.]

     "'In multiplying I will multiply thy seed as the stars of heaven, and as the sand upon the sea shore.' Scientifics are compared to 'sand' because in the internal sense the little stones of which sand is made signify scientifics. It is here said that [derivations of truth from the affection of truth, AC 2845] shall be multiplied 'as the stars of the heavens' and also 'as the sand of the sea shore,' because the stars or cognitions have relation to the rational, but the sand of the sea shore or scientifics to the natural. When the things of the rational man, namely, the goods and truths of cognitions, agree with those of the natural man, namely, with scientifics, so that they make one, or mutually confirm each other, they then correspond."*
* AC 2850. [Italics added.]

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     "'Tyre' signifies the church in relation to cognitions of good and truth, and 'Damascus,' which was a city in Syria, signifies the accordant knowledge (scientificum) and the 'tradings' referred to in this chapter [Ezekiel 27] signify the acquisition and communication and also the use of these."*
* AE 376: 19. [Italics added.]

     In the following passage to 'know' is cognoscere, and is therefore the same as to 'have cognition.'

     "That to 'know' is to understand, to believe and to perceive is because it is said both of man's understanding and of his will. When said of the understanding only, it is to understand; when said of the understanding and at the same time of the will, it is to believe; and when of the will only, it is to perceive. With those therefore who are only in the science of a subject, and from this are in thought about it, to 'know' is to understand; but with those who are in faith, to 'know' is to believe; and with those who are in love, to 'know' is to perceive; . . . Understanding, seeing and believing bear relation to the understanding, consequently to truth, while to 'perceive' bears relation to the will, consequently to good."*
* AC 10155: 1,2.

     Finally a passage which is virtually a universal definition. The reference is to Jacob's blessing of his son Zebulon, and the Arcana explains:

     "Here, where Zehulon is treated of, mention is made of cognitions, doctrinals and scientifics. Doctrinals are things from the Word; cogaitions are from these doctrinals on the one side and from scientifics on the other; but scientifics are the things which belong to experience, either one s own or that of others."*
* AC 6386.

     Now, returning to our passage from Isaiah, we note that "Israel" is what is spiritual; "Assyria," what is rational; and "Egypt," what is scientific.

     "Because man's whole rational is formed by means of scientifics, and both the rational and the scientific are from the spiritual which is from the Lord out of heaven (for thence is all understanding of truth and all application of science to truths), therefore it is said that 'there shall be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, and that the Egyptians may serve with Assyria'; and again, that 'Israel shall be the third with Egypt and with Assyria, a blessing in the midst of the land.' The 'midst' signifies the inmost from which is the rest, that is, from which is the whole; and the 'land' is the church where these things are. And as it is the spiritual by which the rational and the scientific are applied to genuine truths, therefore Israel is called an 'inheritance, that is, the heir of the house who possesses all things; and Assyria is called 'the work of My hands,' because the rational is formed from that source; and Egypt is called a 'blessed people,' because in what is scientific as in their ultimate all things are together."*
* AE 340: 18.

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     The process of the reformation of the understanding, and consequently the preparation for the inbuilding of the regenerate will in the understanding, commences in the spiritual Egypt. This means that every man must first be introduced into the library of scientifics. On this account Abraham journeyed to Egypt because of famine in his land; Jacob and his sons came down into Egypt for the same reason; and the Lord Himself was taken into Egypt as an infant. There can be no spiritual progress without knowledges which are stored in the memory. The reason is that man must be placed in a position of being able to think and act from things that are with him, lest he be guided blindly and without freedom by others.

     Chief among these scientifics are those of the Word. It should be known that a knowledge relating to superior things is no less in the category of scientifics for having a superior connotation, namely, as long as such knowledge is as yet only in the memory. The doctrines of the Writings themselves are not exempt, as they themselves declare in almost so many words: "When the things which are of heaven serve the natural mind as means to its own ends, then these means, although they may appear heavenly, yet become natural; for the end qualifies them, and they become as scientifics of the natural man which have nothing of life in them."* However, the words of warning that are implied here are not at this point the immediate reason for bringing them forward. At the moment we only wish to confirm that knowledges relating to heavenly things may be scientifics just like any other knowledges. After all, they are, when learned, stored up in the same memory.
* DLW 261.
     It is necessary that knowledges relating both to nature and to the Word shall be acquired as scientifics. To this end there is implanted in all men an affection for knowing. This affection is a kind of mental appetite; and it is frequently more in evidence in early childhood than on the high school or college level-or in adult age, for that matter. This is the affection that takes a man into Egypt. In regenerate life we go there, or should, not just in one period of our lives, but again and again; for in spiritual life, Egypt-Assyria-Israel form a continually revolving cycle, and we have no doubt that this, in a way, goes on to all eternity. It should be specially noted that when the Writings speak of the three conjunctions, by means of three consecutive affections, they are referring to regenerate life. "As the nuptials between the will and the understanding are accomplished." The affection of knowing has a childlike form in childhood, but the same affection is bent into a higher service in regenerate life, that is, it is in the hands of a higher motive.

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It still takes man into Egypt.
     Now the Writings add that from the affection of knowing springs the affection of truth. "The affection of truth is the issue." This is nothing short of a miracle. For the affection of knowing and the affection of truth are two different things, and the one does not slide into the other by any natural form of logic. Yet, when the man acknowledges his need for further instruction-and this, we repeat, from both nature and the Word-the Lord insinuates into him an awareness of the authority, power and interior coherence that belong to genuine knowledges, especially those from Divine revelation. This makes him conscious of the formative value of knowledge. It is as though he began to say: "We are the clay, Thou art the Potter." He is increasingly conscious, if he is regenerating, that he is not the master but the learner. Knowledge to him is becoming the spokesman of God. It is thus that he begins to sense an affection for the truth, that is, he is being affected by knowledges, scientifics, because of their Divine origin. This marks the difference between an affection of knowledge and an affection of truth.
     But however necessary it is to go into Egypt, it is even more necessary to come out of it. To return, as suggested, is another matter. But never to develop out of things scientific is to come into a sterile state. Hence we read: "Out of Egypt have I called My son."
     The highway leads to Assyria-to the realm of reason. This is when man as it were graduates into cognitions of the understanding. "The second conjunction is through the affection of understanding;" and here "the perception of truth is the issue."
     At this point we repeat the teaching that the church is according to its understanding of the Word. Note that the man has come out of Egypt! He is not just remembering. His skill is not just that of quoting! The man is now forming an analytical understanding of the order and beauty of life, and this though his own study and his own meditation. He has been affected by the truth. He wants to use that truth. So he is reflecting on how it applies in general terms of use; how it functions; how it leads to life. His perception is a perception of the life of truth.
     What particularly marks this state is the formation of private principles of life, all derived from doctrines loved and understood. In fact, it is by the formation of such principles that he is really entering into an understanding of the Word-into his own understanding of it, as guided and enlightened by his God. Perception relates to life; and principles or guidelines from doctrines are precisely the things that make it at all possible for man to apply the Word to life, that is, to obey the Word in freedom.

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     One might think that this is now enough. But Assyria is not the heart of the Lord's kingdom. Israel is. What is still needed is the actual doing, that is, the rendering of general principles or guidelines in particular terms of actual situations. This is doing good that is really good; for it has the Word in it, and the Lord is in that. "He that doeth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."*
* John 3:21.

     This is what is involved in the third affection, which is the affection of "seeing the truth"-seeing it in such a way that "thought is the issue." What though? The thought that comes down, the thought that descends from God out of heaven, the thought that is the street of the New Jerusalem. This thought, in our passage, is called "thought in the body." But the words of doctrine, in reviewing the three affections, will make the matter more clear. "When the love enters the understanding, which happens when the conjunction is accomplished, it then first produces the affection of truth, next the affection of understanding that which it knows, and at last the affection of seeing in the thought of the body that which it understands."* Thought in the body is articulate thought, word- thought, thought that judges and determines; but in this case thought, not from the body, but from the spirit that has previously perceived the truth! It is thought infilled with something of heavenly love: the love that is the gold of the city, the love that was implanted in remains, and that has been working its way down by means of these three affections in the understanding. At it does, it becomes man's love. For all that is needed is conjunction! All that is needed is that the things that are with man
-the things gathered both in Egypt and Assyria-shall serve with Israel; for Israel, the third with Egypt and Assyria, is the blessing in the midst of the land.
* DLW 404e
     In all this we see the outline of a trine which in the end must exist in each mind: the trine of the good from which is truth, the truth of that good, and finally the good of truth. This is not the trine of three affections born and developed in the understanding, but the resulting trine of love or will-the heir himself in Israel-making common cause with wisdom or the understanding-the work of the Divine hands-so that the deed may be done in the body through the thought in the body-the deed among the people, the Lord's people. Love is the good from which is truth; the understanding with its affections is the truth from that good; and the ultimate act is the good of truth.
     The scientifics of Egypt now serve a wonderful use. They are now "thoughts in the body"; but certainly not, as once they were, thoughts from the body.

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They were, until there was liberation out of Egypt.
     Scientifics so seen and used are knowledges of a new kind. Not that their structure has changed. The formulas are still the same. But since they have a new essence, and an altogether new love as a master, therefore they have a new direction and a new application. They are no longer mere knowledges of the memory; they are knowledges of the life. The will knows them; love knows them. As the Writings say: "The will must see in the understanding."* "Faith [that is, the spiritual and genuine faith of the New Church is the eye of love."**
* DP 259: 2.
** AC3863: 12.
     And if then we say within ourselves: All this may be so, but it sounds difficult, then we find that the Writings have anticipated our objection; for they insist: "If anyone thinks within himself, or says to another, 'who can have that internal acknowledgment of truth which is faith? I cannot,' I will tell him how he may: shun evils as sins, and go to the Lord, and you will have as much as you desire."* It is love that shuns evil, and it is love that conjoins itself with the understanding in order that it might be able to do so, and that thus it might be able to learn to do well. It is love that takes its understanding to a true vision of the Lord, in order that there may be a living and intelligent following of Him.
* F 12.
     Is not this contained in the Lord's words in His sermon on the mount:
"The pure in heart shall see God"?*
* Matthew 5: 8.
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

Among other interesting matter, the October-December issue of the NEW PHILOSOPHY contains an address, "Swedenborg's Infinite and Final Cause of Creation," by the Rev. Daniel Goodenough. Falling as it did between the periods of Swedenborg's scientific and psychological studies, The In finite is seen as a philosophical culmination, a conclusion of Swedenborg's earlier thought, but with a new emphasis. Mr. Goodenough analyzes and comments on the first chapter of the work, stressing the focus upon life itself rather than upon physical mechanism and noting the direction of the work against secularism. "The Swedenborg Manuscripts-A Forgotten Introduction to Cerebral Physiology," by T. H. Schwedenberg, M.D., and reprinted from the Archives of Neurology, sets Swedenborg's contributions to neurology against the period in which they were made.

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CORRECT PRONUNCIATION OF THE MOST ANCIENT DIVINE NAME 1967

CORRECT PRONUNCIATION OF THE MOST ANCIENT DIVINE NAME Rev. KURT P. NEMITZ 1967

     Because in current magazine articles and books the Lord's name is usually spelled "Yahweh," many are uncertain about the correct pronunciation of this ancient Divine name. We have traditionally said and written Jehovah, but almost all contemporary scholars contradict this usage.
     It is important that the church come to see what is the correct form of this name of the Lord. We are commanded: "Thou shalt not take the name of the Lord thy God in vain," and instructed to pray: "Hallowed be Thy name"; and it is clear that these teachings enjoin us to reverence the Lord's name even in speaking and writing it. We are further instructed that "the name of Jehovah God, being in itself holy, must be used constantly in the holy offices of the church, as in prayers, hymns, and in every act of worship; also in preaching and writing on ecclesiastical subjects. For God is in everything that pertains to religion; and when He is solemnly invoked, He is present by means of His name and hears."* If His name is to be used properly, must it not be written and spoken correctly? Furthermore, the name Jehovah seems to be especially important. The quoted number continues: "That the name of Jehovah God is in itself holy the very name makes evident, for the Jews, from their earliest days, have not dared to say 'Jehovah'; and for their sake neither the Evangelists nor the Apostles would mention it." (Italics added.)
* TCR 297.
     The New Church, has long been aware of the holiness of the names of the Lord. This is not the first time that the correct form of the name Jehovah has been discussed. At the turn of the century the Rev. C. T. Odhner wrote articles for this magazine in which he defended the form and pronunciation of Jehovah; and some fifty years before this the Rev. Augustus Clissold in England wrote in support of the same spelling of the name. Both attacked the form Yahweh.
     The form Yahweh seems to have been introduced two or three centuries before Clissold wrote. But whether Swedenborg was aware of this new theory about the Divine name, we do not know; he makes no mention of it.

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In his study he accepted and relied upon the accuracy of the Masoretic text of the Hebrew Word. There the name is written in the form to which we are accustomed.
     Swedenborg had to rely on the text prepared by the Masoretes for the complete form of the Hebrew words because it was this group of Jewish scholars who, in the 6th Century AD., for the first time wrote the vowels into the Hebrew Scriptures. Prior to that time only the consonants of the Hebrew words were written down. The reader in ancient times added the vowel sounds himself from his knowledge of the language and tradition. Consequently we cannot know from any ancient Hebrew writings what all the sounds in that most ancient and most holy Divine name should be. For centuries it was written in Hebrew simply
'YHWH."

     The Masoretes, when they by means of points over and under the letters indicated what vowels should be read with the consonants, spelled the name so that it had the sound Yehovah, and for centuries this was accepted. But as scholarship developed in Christian Europe and the Scriptures began to be studied with more detailed care, this traditional spelling came into question. Doubts arose when it was noticed that early Greek writers had sometimes spelled the name with a different sound than the Masoretes had put down. Because the Jews had not pronounced the name for centuries many scholars felt that the ancient Greek transcriptions were more accurate than the 6th Century Masoretic form. Furthermore, from the explanation given Moses at the burning bush, when the Lord told him His name, it has been generally agreed that Jehovah is to be a form of the verb to be. Jehovah told Moses: "I AM THAT I AM; and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."* Yahweh is a form that is very similar to the past tense of the Hebrew verb to be. Almost all Old Testament commentators and students outside of the New Church regard Yahweh as correct.
* Exodus 3: 14.
     Because they have preferred Yahweh, scholars have sought for a reason that would explain away the Masoretes' selection of the vowels that would result in the spelling Jehovah. About five hundred years ago someone noticed that the vowels of the word adonai (meaning "master"), which the Jews had been accustomed to say in place of the sacred Jehovah, were virtually the same as those in the Masoretic spelling of that name which they felt was too holy even to pronounce. This suggested two explanations for the vowels in Jehovah. It was postulated that the vowels from adonai were retained to remind the reader that when he saw the letters of Jehovah, he was to say adonai.

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But today most writers seem satisfied with the other hypothesis, which is that because the correct pronunciation had been lost because the Jews had not said that name for so many centuries, the Masorites merely used the vowels of that word with which they were familiar, that is, they put the vowels of adonai into the consonants of the sacred, Divine name, giving Jehovah. (The long i sound on the end of adonai is not a part of the word itself, but is a possessive adjective that means "my.") But I find this hypothesis difficult to accept for many reasons, the main one being that it implies a mechanical indifference to the transcription of the Divine name, which is not consistent with the Jews' great reverence for the ultimates of their religion.
     There are many other weaknesses in the arguments in support for Yahweh. New Church students especially have reason to question its correctness. In the first place, are reasons based upon the spiritual things involved in the name, and secondarily there are linguistic and historic reasons which favor Jehovah.
     New Church men know from revelation that every name in the Word has a spiritual signification. A name signifies the quality of a person. Therefore the Lord has many names, for His qualities are manifold. Each name of the Lord involves and expresses His quality in general and in particular.* "He is called Jehovah because He alone is or lives, thus from Essence."** "Jehovah, or the Lord's internal man, was the very celestial of love, or love itself.... Of nothing can Am or Is be predicated except of love."***
* AE 959.
** AC 300.
*** AC 1735.
     The meaning of this Divine name determines its spelling and pronunciation, for the literal form of the Hebrew Word is determined by the internal sense. As we read in the Spiritual Diary:

     "The Hebrew language is of such a nature that it contains ideas, indeed, the words are such that in every one there are many ideas, so that its words are general to a greater extent than are the words of other languages. This is evident from many things, as, for example, that there were no vowels in it and that consequently the literal sense was known from the internal sense-but not the internal sense from the literal sense, which is llkely to happen when the vowels are adjoined. Wherefore one who perceives the literal sense from the interior sense better understands what is written in the Hebrew language without vowels than with them."*
* 2631.

     Therefore, because we know the spiritual meaning of the Divine name, and because we also know from revelation certain other things about the Hebrew language, we can determine the correct pronunciation and spelling of Jehovah.

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     The Hebrew language is wonderfully pregnant with meaning. A celestial angel told Swedenborg that even its letters each have a spiritual meaning. The letter Hay is the only consonant in Jehovah. The other two letters, Yodh and Vau, are really vowels, that is to say, although they are used as consonants, they are sounded as vowels. The letter Hay is simply a breathing. It is a part of the name Jehovah because it represents the breathing of the Spirit of God, the Divine proceeding, in the work of creation.* Therefore this letter is a sign of something infinite and eternal that belongs to the Lord alone.** There is no doubt about the presence of this letter in the Divine name, for it has been written in it since the beginning; it is the vowels that are in question.
* AR 38e.
** TCR 278; De Verbo iv.

     We find an answer to this question in the teachings of the Heavenly Doctrine about the vowels. Vowels are said to signify something of affection or love.* This is easily acknowledged; everyone knows that the tone of words indicates feeling. Tone is a property of vowels, and it is reported that the celestial angels cannot say the vowel sounds ee or ay. Instead of them they use ew (as in pew) and eu (as in the French peu); and they use the sounds ah, oh and oo, because they have a full sound.** We should, then, from these teachings expect to find soft, smooth vowels of a celestial quality in a name that signifies the Divine celestial itself.
* AR 29.
** TCR 278.
     This expectation finds confirmation in what is said of Hebrew words: "In the Word in Hebrew, it can in some measure be known from the words whether they belong to the celestial or spiritual class, that is, whether they involve good or truth. Those involving good partake largely of the sounds 00 and oh, and also somewhat of ah, while those involving truth partake of the sounds ay and ee."* There can be no doubt that the name Jehovah belongs to the celestial class of words, for it signifies the Divine esse, which is the Divine good.
* HH 241.
     These considerations call for the vowels with the sounds ah, oh and oo in the Divine name, making it Jehovah, that is, Y-hoh-oo-ahh, and certainly not Yahweh.
     Very probably these teachings were in the mind of those outstanding New Church scholars, Drs. Rudolf and Leonard Tafel when they analyzed the construction of the name Jehovah. In their fascinating, and, I believe, original analysis, these linguistic experts found that: "In the name Jehovah we may conceive three forms of the verb "to be" to be contained: yehoh, he will be; the participial form, hoh or hoo, being; and the preterit vahh . . . he was, thus giving us perhaps more distinctly the apocalyptic definition: who is and who was and who is to come (Rev. 1:4, 8)."*

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I might add that this analysis is also a far more adequate confirmation of the statement in Apocalypse Revealed that "Jehovah means IS, and He who IS, or who is BEING itself, is also He who WAS, and He who IS TO COME", than an analysis such as that based on Yahweh, which regards the Divine name as being a derivative of only the past tense of the verb "to be."
* Interlinear Translation of the Book of Genesis, London, David Nutt; note no. 81.
     Yahweh also fails to account for the form of the derivations which are made from it. C. T. Odhner has pointed out that "if the correct pronunciation of Jehovah was "Yahweh," then the name 'Jehoshua' should have been written 'Jahvehshua,'-which never occurs-and the name Jesus would have been-something else! And there are twenty other Hebrew proper nouns, beginning with 'Jeho,' admittedly taken from the name Jehovah-not 'Jahveh.' "*
* NEW CHURCH LIFE, 1903, p. 274.

     The spelling Jehovah is supported by some ancient authorities. Theodoret, writing in the 4th century, says: "The Samaritans call Him Jahveh but the Jews call him Jehovah."* And the Gnostics, a 2nd century Christian sect, called Him Jehovah also.** There is a very strong case based upon evidence from many areas for the preference of Jehovah over Yahweh.
* Quaest. XV Exod.
** Iren. adv. haeres I, 34.
     Nevertheless, it is perhaps not so surprising that Jehovah is not generally accepted by scholars today. It is said that "in the spiritual world, where everyone is obliged to speak as he thinks, no one can even mention the name Jesus if he has not lived in the world as a Christian. This is of the Divine Providence, lest His name should be profaned."* Atheism flourishes now, and seems to have especially infected academic society. Perhaps the name Jehovah has become changed so that that sacred name should be somewhat protected from profanation by those who do not admit the existence of a Good that is eternal and spiritual. With all the recent publicity of the "God is Dead" movement, it is interesting to note that Yahweh is an equivalent of the past tense of the Hebrew verb "to be."
* DP 262e.
     In conclusion, it seems worthwhile to repeat the admonition of C. T. Odhner, made in the early days of the General Church. He said: "To the members of the New Church it is of importance to retain intact the name Jehovah, the most ancient and sacred name of the Lord, because the affections involved in the name rest upon the correspondence of the vowels, and the vowels E, O, and A represent all affections, spiritual, celestial, and intermediate.

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To destroy or disturb the correct vowels in the name is to destroy the ultimate expression of the truth that Jehovah is all grace, all mercy, all love."*
* NEW CHURCH LIFE 1903, p. 274.
And, to add a short but important afterthought, may I say that I think that we should not only spell the Hebrew and English forms of the Divine name rightly, we should also say the name correctly, both priest and layman, in public and private worship. The Lord is present by means of His name. If we will call upon Him, we shall take care to pronounce His name as correctly as possible. I have in mind especially our use of the hard j sound. This is not what the Hebrew says. The first letter in Jehovah, Yodh, should be sounded as a vowel, like the y in youth. Most Europeans say j in the same way as we sound y, that is why they transcribe the name Jehovah. Our English spelling is, in fact, borrowed from the European. But it is a mistake for us to use our pronunciation of j, that is, hard as in jump, when we pronounce Jehovah. The proper form of the Lord's name is Jehovah, and should be pronounced Y-hoh-oo-ahh, with the accent on the final syllable.
NEW CHURCH WRITER WANTED 1967

NEW CHURCH WRITER WANTED 1967

     The New York Association of the New Church plans to publish a new pamphlet to be called, "Introducing the New Church." It invites lay people and ministers to apply for the appointment to write the pamphlet of about fifteen hundred to eighteen hundred words.
     Applicants are requested to send in their proposed outline and about two hundred and fifty words of the first page so that their originality and writing appeal may be evaluated by the Editorial Committee.
     The selected writer will receive $200 for completing the pamphlet as approved by the Committee. Send your outline and first page to Harold B. Larsen, 711 Fourth Ave., East Northport, N.Y. 11731.

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NEW CHURCH WORLD ASSEMBLY, 1970 1967

NEW CHURCH WORLD ASSEMBLY, 1970 Various 1967

     A Statement by the "London Committee"

     In the True Christian Religion, 791, we are told that "after this book was finished, the Lord called together His twelve disciples who followed Him in the world: and the next day He sent them forth into the whole spiritual world to preach the gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ever and ever. . . . This took place on the 19th day of June, in the year 1770."
     The year 1970 will be the bi-centenary of this vital date and, as the result of an initiative taken originally by the Rev. Othmar Tobisch, it is proposed that it should be celebrated by an Assembly in London of New Church people from all the associated organizations throughout the world.
     A Committee was formed in America to forward this project, and we, signatories to this statement, have met from time to time in London for the same purpose. For a long period various aspects of the proposal were under discussion, but generally plans have now been clarified and agreed upon. We feel it right to publish a statement of the present position as we understand it.
     The General Church, the General Convention and the General Conference have agreed to participate in a New Church World Assembly in London from Thursday, July 1, to Sunday, July 4, with additional events on the Wednesday preceding and the Monday following for those able to attend them. The actual date of June 19 has been avoided to enable participating organizations to hold their own local celebrations since so many members will be unable to travel to London. The General Church and the General Convention will hold their own meetings in June; the General Conference is obliged to hold its annual meeting in June, and the proposal is that this will be immediately prior to the Assembly.
     As a great deal of detailed planning must now be undertaken for the programme, accommodation, publications and so on, an enlarged committee has been formed in London to work in conjunction with the Committee in America. This "London Committee" consists of we three signatories, together with Miss M. E. Talbot and Miss Lynda Ford, who have kindly agreed to undertake also the necessary secretarial work, and Mr. R. Warwick. The three organizations primarily concerned with the planning of the Assembly will notify all other New Church organizations with which they are in contact of progress and development.

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However, any New Church group requiring further information is invited to write to Miss Lynda Ford, 45 Eversley Road, London, S.E. 19. Individual members should approach the officials of their own Church or association.
We hope to make further reports on progress for the information of all New Church people.
D. F. C. MANN
C. H. PRESLAND
D. L. ROSE
WRITINGS: A SURVEY 1967

WRITINGS: A SURVEY 1967

     The Doctrinal Works

     The third general class of works we discerned in the Writings is doctrinal: books which in character, form and content are works of organized doctrine. This class we subdivided into three groups which deal, respectively, with theology and religion; with morals, in the specific sense in which that term is used in the Writings; and with spiritual history and description; as whole subjects in rational form.

     THE THEOLOGICAL WORKS

     The first subsection, that consisting of works of systematic theology, is too large for the titles to be enumerated here. However, the works included will be surveyed in chronological order, and for their titles the reader is referred to the list in the January issue, page 37.
     In three parts, Heaven and Hell contains the organized doctrine of the spiritual world. After showing that the Lord is the God of heaven, and that His Divine, in reception, makes heaven, it describes the nature, structure, organization and form of heaven; its correspondence with man and with the universe; its phenomena; the qualities characteristic of the angels; various aspects of heavenly life; and the different inhabitants of heaven. The second part deals with the world of spirits and its uses; the resuscitation of man; his nature, form and attributes after death; the three states of the world of spirits; the conditions of salvation; and the life that leads to heaven. The third part treats of the nature of the hells; their government and organization and order; and the equilibrium between heaven and hell in which man is kept. The new reader may find this book easier to understand if he will begin with the second part, move to the first, and end with the third part.

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     The New Jerusalem and its Heavenly Doctrine, one of the smaller works, presents summaries of twenty-three doctrines which are developed at length elsewhere in the Writings. There are copious references to the Arcana at the end of each section, and the student who follows them through will find himself entering deeply into the doctrines conveniently summarized for the new reader or for review.
     White Horse, the next work in this group, is a tract of twenty pages in English. It is closely connected with the Apocalypse Explained and begins by expounding spiritually the description of the white horse in Revelation 19, from which it takes its name. It then presents under twelve headings a digest of passages, extracted from the Arcana, on the doctrine of the Sacred Scripture. These deal largely with the need for the Word and the conditions for understanding it; the existence, nature and uses of the internal sense; and the letter and the spirit.

     Athanasian Creed is a systematic exposition of the Creed of Athanasius, designed to show that this creed is true and scriptural if by the Trinity is understood a trinity of person, not of persons, and it contains a number of leading statements on the doctrine of the Lord. Some confusion has been caused by the fact that this title has been used twice. In 1759, while writing the last volume of the Apocalypse Explained, Swedenborg inserted a short treatment of the Athanasian Creed in sections at the end of paras. 1091-1109. Then, in 1760, he wrote a separate treatise, De Athanasii Symbolo, which long remained untranslated, but is now available to the English reader. In 1810, the Apocalypse Explained treatment was extracted, translated, and published in England under the editorial title "The Athanasian Creed." However, the title, Athanasian Creed, belongs properly to the 1760 treatise, which is the only separate work on the subject and the one we have considered.
     Long untranslated, and therefore known to scholars by its Latin title, De Domino, The Lord contains an outline of the essential doctrine of the Lord.
     Also for long untranslated, De Verbo, or The Word of the Lord from Experience, is a fragmentary work showing the wonderful structure of the Word and the relation of the letter to the spiritual sense, the necessity of an ultimate Word, and the function of the church in relation to the Word. Apart from the Arcana treatments and their condensation in Heavenly Doctrine and White Horse, it is the first work written on the subject of the Word; and although it was not published by Swedenborg, it may possibly be regarded as a first draft for Doctrine of the Sacred Scripture. Of particular interest are its refutations of spiritism and natural theology, which latter was much in vogue in the 18th century.

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REVIEW 1967

REVIEW NORBERT H. ROGERS 1967

THE FOUR DOCTRINES. By Emanuel Swedenborg. English translation by John Faulkner Potts, newly edited by Alice Spiers Sechrist. Published by the Swedenborg Foundation, New York, 1967. Paper, pp. 329. Price $1.00.

     This new paperback edition of The Four Doctrines is part of a continuing effort of the Swedenborg Foundation to put the Writings into the hands of the general public by giving them a brighter, more current look, and so getting them moved from the back shelves of bookstores to the front display racks. For, as is noted in the introduction to this edition, believing that the book continues to be "contemporaneously significant and relevant," the Swedenborg Foundation has brought it out in a format that "suggests the modernity of the ideas" contained in it. The cover design and lettering, done in magenta and turquoise on white paper, are certainly very modernistic; but still, while eye-catching and more associated with mysticism than devotional uses, the cover is relatively conservative and well suited to its purpose.
     The content of this pocketbook is substantially the same as that of the more sober and familiar Standard Edition volume of The Four Doctrines, minus the Author's Preface, the Table of Contents for each of the Doctrines, and also some of Mr. Potts' footnotes explaining distinctive New Church terms and connotations. As set forth on the title page, it is Mr. Potts' translation edited by Mrs. Sechrist. For the most part, the editing is confined to changing terms and phrases, with varying results, and on occasion to dividing up some of the longer, more complex sentences characteristic of older translations. Since the editing involved numerous changes, it is a pity the opportunity was not used to make a more thorough revision to bring the translation more up to date in style rather than simply touching it up.
     The main general changes have been to modernize the name abbreviations of the books of the Word: Dt for Deut., Sa for Sam., Mt for Matt., and so on, and to use Arabic instead of Roman numerals for chapter references. Another general editing change, and one which this reviewer regrets, is the omission of capital initials in such words as divine, love, wisdom, even when referring to the Lord. Some effort was made to preserve Divine when used substantively, but this was not always done.

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No doubt this is in keeping with modern usage; but it is in conflict with the prime responsibility of the New Church to preserve the acknowledgment of the Lord and of all His attributes as being distinctly different from what relates to man. For this reason it is felt that we should continue capitalizing Divine, Love, Wisdom, and other specific Divine attributes, even if it be old-fashioned.
     Many of the particular editing changes are to be commended. It is certainly better, for example, to "cite passages" than to "adduce" them; to speak of the Lord's advent "to judgment" rather than "to Judgment"; and not to capitalize when writings about the concept of "three divine persons" as being as it were "three gods." A number of particular changes seem simply matters of taste and do not add to the accuracy of the translation or to its readability. For example, to say that the life of religion is "to do what is good" seems no better than "to do that which is good," especially when the Latin, facere bonum, can be more simply and accurately rendered "to do good." Some particular alterations seem unfortunate. For instance, quod religio sit vitae means that religion pertains to life rather than Mrs. Sechrist's "that religion concerns life." (Life 2) Nor does "the good comes from charity" fully express what is meant by bonum est charitatis. (Life 9) Neither should sensum litterae be variously translated the "sense of the letter" and the "literal sense," since the two phrases mean quite different things.
     In examining this new edition, and in his comments, this reviewer has perhaps been more concerned than he should have been with a New Church reader and the fine points such a reader needs to perfect his understanding of doctrine. After all, the paperback has been published to introduce the general public to a knowledge of the Writings. It should serve this purpose well.
     NORBERT H. ROGERS
ESSENTIALS OF WORSHIP 1967

ESSENTIALS OF WORSHIP 1967

"Acknowledgment, faith, and love to the Lord are the principal of all things of worship within the church, for they conjoin; acknowledgment and faith conjoin there what is of the understanding, and love what is of the will; and these two things make the whole man. He therefore who within the church does not acknowledge the Lord has no conjunction with the Divine, for all the Divine is in the Lord and from the Lord; and where there is no conjunction with the Divine, there is no salvation" (Arcana Coelestia 10205).

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THINKING NOTHING 1967

THINKING NOTHING Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
Is it possible to think nothing? Would not the very act of doing, so be itself a form of thought? The Writings answer that it is and it would be, and they supply an interesting definition. To think of nothing, they say, is to think obscurely of many things at once, and not distinctly about anything. This is probably descriptive of much that passes for thought at the present time, and it may account for the pseudo tolerance that is so prevalent. When men thus think nothing, the standards and values on which sound and consistent judgments can be based are not clearly formulated, and uncertainty, indecisiveness or sheer indifference may be disguised as broadmindedness.
Those who receive degrees and diplomas from the Academy this month will at least have been shown the importance of thinking distinctly and discouraged from thinking obscurely of many things at once. Thought is dependent on ideas, distinct thought on distinct and determinate ideas; and both directly and indirectly such ideas have been offered regularly for their consideration. There are many things which well-intentioned people in the world recognize as desirable, and others which they feel to be wrong; but all too often they will be hard pressed to find convincing reasons, and the real reason will probably elude them. The New Church man need not be in this state of obscurity, and one of the aims of Academy education with the student is to provide means of avoiding it: in civil life, in moral life, with which youth is so much concerned, and in spiritual life. These means are, first, learning the Writings, and then learning to think from them; and to teach this is our task.

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APOCALYPSE 1967

APOCALYPSE Editor 1967

     When Martin Luther complained that no one could understand the Book of Revelation, he voiced an opinion that is still widely held and spoke more truly than perhaps he knew. The elaborate symbolism and imagery of the Apocalypse seem so mysterious and baffling that the ordinary reader often wonders what it is all about; and biblical expositors have fared little better in their contemporary or futuristic interpretations, made in terms of political, social and ecclesiastical pressures and events.
     For this, however, they are scarcely to blame. Luther was right! No one can understand the Apocalypse-from himself! It could not be explained, we are taught, except by the Lord alone, since every word of it contains arcana which could never be known without special enlightenment and consequent revelation. These the Lord granted to Swedenborg, who testifies in the preface to Apocalypse Revealed that in the following work there is nothing from himself or any angel, but only from the Lord.
     The Apocalypse has been unfolded because the spiritual sense by which alone its arcana can be explained has been revealed by the Lord. We now know that this cryptic book does not deal with events in this world or at the end of time, or even with the successive states of the church. From beginning to end it treats of the final state of the church in both worlds, the Second Coming, the Last Judgment, and the post-judgment formation and establishment of the New Heaven and Church.
     Yet we may not regard the Apocalypse as only a book of spiritual church history. The evils and falsities which brought the church to an end, and which are to be shunned, are unfolded in it, as are the goods and truths of the church which are to be done, especially concerning the Lord and eternal life from Him. Thus the New Church is the end of the Apocalypse, and we should try to enter into the explanations of it in which the Lord has loosed the seals of Scripture's once closed book.
BY THIS ACT OF PUBLIC CONFESSION 1967

BY THIS ACT OF PUBLIC CONFESSION Editor 1967

A crucial stage in life is reached, and a significant act of worship performed, when a young man or woman makes confession of faith and is confirmed in the rite appointed for that purpose. This event indeed has special weight and meaning. For those who were baptized in infancy, Confirmation is the first step they themselves take toward entrance into the Lord's church on earth. The initiative is theirs, they present themselves of their own free choice, and they assume responsibility for their lives under the leading of the Lord as their Father and the church as their mother.

283

The same may be said, of course, of those who are received into the church through adult baptism and need not be confirmed.
     All the essentials of genuine worship are present in the Rite of Confirmation when the candidate enters into it freely and in good faith. He comes before the Lord to confess his faith in and love to Him, and to make manifest his intention to keep the Lord's commandments, and thus take on himself the solemn covenant with the Lord into which his parents entered at his baptism. In a word, he now makes for himself the confession and promise made for him when he was too young to assume that responsibility. In so doing, he acknowledges the Lord Jesus Christ as the one God of heaven and earth, expresses belief in the Sacred Scripture and the Heavenly Doctrine, and voices faith in the keeping of the precepts of the Decalogue as the means of entering into spiritual life. When this is sincerely said, it testifies to a desire that he may be brought into the life of charity through repentance.

     Essentially the act and state of worship is a preparatory one. Confirmation implies a readiness to enter into the life of the church by seeking membership and entering in an adult and responsible way into the uses of worship and instruction. The candidate has been instructed in the general truths of the Heavenly Doctrine. He has been led to see the need for regeneration, to look to the Lord as the only Regenerator, and to regard a life according to the Word as the only means to regeneration. Now he wishes to be instructed further, so that he may be taught and led by the Lord into a spiritual faith and charity that will be as if his own. He comes before the Lord for the inclination and power to shun evils as sins that he may be given to do goods as uses of charity.
     It is suggested that in the Rite of Confirmation we may see and should distinguish what is essential, what is important, and what is desirable. What is essential is that it shall be an act of worship, that it shall represent the candidate's desire to place himself voluntarily under the Lord's government, and never be thought of as a routine thing to be done on reaching a certain age. What is important is that it be performed publicly-if not before the whole society then in the presence of a congregation consisting of family and friends; for a confession implies witnesses in whose hearing it is made, and the candidate may be strengthened in his resolution by the sphere of those who enter into the service with him. What is desirable is that, whenever possible, our young people be confirmed in their own societies; that they make their confession of faith before those with whom they will enter into the uses of the church, and to whom they will look for guidance and support.

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Church News 1967

Church News MILDRED McQUEEN 1967

     CHICAGO, ILLINOIS

     Sharon Church has taken a step forward encouraging to all of us. Our "church room," as some of us used to call it, has been transformed into a beautiful chapel. If the word, transformed, conveys to anyone the idea of instant change, as if some good fairy waved a wand, we quickly add that our members did much planning and a good deal of work to bring about the transformation. Ethel Rae Lindrooth, Gretel Barnitz and Henrietta Acton made up the planning committee and contributed their time, energy and talent to the project. But many other members shared in the work. Although the transformation has been an accomplished fact for some time now, we are still admiring the result. As one member said on first attending church after the improvements were completed: "I feel as if I am in a little bit of heaven."
     Although no description can do our chapel justice-at least that is the enthusiastic way we feel about it-here is an attempt. In general there are three colors-blue, a rich wood tone, and gold. These were chosen not only for their beauty and harmony but also for their correspondence with the truths of the Word. All the paneling on the walls was removed and replaced with new, dry-wall construction, painted a very pale aqua, or sky blue, to match the new draperies on the chancel and all the windows. This single color for draperies and walls gives a feeling of spaciousness to our chapel.
     The chancel has been completely done over so that the Word is centered in the room with a beautiful golden crown over it. This crown, found by our pastor and his wife in an antique shop, served in a way as a nucleus and inspired all our plans. An effort was made to match the colors of the jewels in the crown to those of the holy city, New Jerusalem, and to the jewels of the breastplate described in Exodus. The altar cloth is also of gold and there are two golden candlesticks, one on either side of the Word. Although shades of blue, white, gold and the wood hue are used throughout, the chancel is set apart by a rail of wood and a step up, and then by the altar running the entire length of the back. This arrangement means that our chapel is divided into three degrees: the highest degree or place contains the Word; the second, the lectern, indicating the place of instruction; and the third, marked off by the wooden rail, is for the congregation.
     Because the more we know about the external objects used in worship, the better they can serve as vessels through which angelic spheres can descend, Mr. Acton has explained their signification to us. Gold, for example, signifies celestial love; so gold appears on the lectern cloth to signify a prayer that our instruction may come from celestial love at its source-the Lord Himself. The altar cloth and the candlesticks are on the same level as the Word, which, of course, stands for the Lord in His Divine Human; and the candlesticks signify that the New Church will have her light from Him.
     Another adornment in our chapel is a large plant in a handsome brass container which stands on the far left of the chancel as you face the Word. This planter was given by a member in memory of Mrs. Hildegard Scbroder, a long-time member of Sharon Church who passed into the spiritual world in 1966. Although Mrs. Schroder had been away from us for some time, she always remained interested in Sharon Church and kept in touch with us.
     Our Sunday school, which is a separate "small house" behind the church, has been refurbished as a result of the remodeling.

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The old Communion altar, along with the altar cloth, two silver candlesticks and a candle snuffer have been placed in the Sunday school to be used in a short service for each class. It is always wonderful to see how quickly small children learn to love the beautiful objects of external worship and to take part-to see how their eyes shine at the lighting of the candles and the opening of the Word, and then at its closing, when the Word is made safe in its gold satin covering. Best of all, of course, is the fact that we do have a few children again. Attendance fluctuates a good deal in various years because when children are ready for school their parents want them to attend school in a New Church community. But one of the uses of a big-city church is to serve as a feeder for those societies which have schools.
     Several very important uses of Sharon Church have been carried on for several years and are continuing without interruption. The Sharon Report, a valuable source of communication not only to our members but to others as well, continues to be published six times a year. Two other thriving uses are our Book Room, which has had a lively and steady sale of materials and also many inquiries, and our weekly mailing of sermons. The sermons are mailed to some fifty people, members and friends, including newcomers who express interest. For some time this important use has been carried on by Gretchen Riefstahl; it has now been taken over by Eleonore Junge. Our membership is so scattered throughout the city and its suburbs, and even beyond into bordering states, that this weekly contact is most important.
     One of the occasions we will long remember was the pleasure of having Bishop Pendleton for a tea at Sharon Church. It seemed fitting that this event should take place shortly after the remodeling of our chapel had been completed. Red and white flowers in a silver bowl as well as other silver and fine linen decorated the tea table. There was a great variety of fancy tea sandwiches and cakes, made by the ladies but worthy of the finest caterer. We also had the pleasure of having Alfred's parents and Henrietta's mother with us, and the mothers consented to pour tea and coffee for us. After good food and conversation there was a toast to the church, and then the chancel curtains were opened. The Bishop spoke not only of the beauty of the chancel but of the true meaning of worship. Mr. Acton responded, and there was a toast to the Bishop. It was a happy and inspiring time.
     The purpose of the Bishop's visit to this area was to ordain Mr. Acton and Mr. Cole into the second degree of the priesthood. This was done on Sunday, October 30, during worship in Glenview, and several members of Sharon Church were able to attend. The part of the service at which the Bishop placed his hands on the shoulders of the two young men comes to mind as the ceremony is remembered.
     A very important happening during the year at Sharon Church has been the calling of the Rev. Alfred Acton to be our pastor. After serving for two years as resident minister under the supervision of the Rev. Louis B. King, Mr. Acton was nominated by the Bishop and accepted with full thankfulness as the pastor of Sharon Church. At the end of January a letter came from the Bishop to our secretary, Mr. Charles Lindrooth, recommending that Mr. Acton be chosen as our pastor. Although as we all know, a society is in full freedom to express an affirmative or negative opinion, no Gallup poll was needed to forecast the result in this case. But a poll was taken. Because Chicago was in the midst of the great blizzard, Mr. Lindrooth talked to each member by phone, and this poll yielded a unanimous and enthusiastic, Yes! Mr. Acton has expressed his thanks to Mr. King for his guidance and we, too, would add our appreciation.
     Because of the great snow that made Chicago a white and silent city for several days, our church activities were suspended for two weeks. Streets were closed and there were no parking places near the church. On some days most forms of transportation were completely stopped. But do not hesitate to visit Chicago because of unfavorable weather reports. If you do not like one kind of weather, another kind will soon arrive.

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For example, the week of the historic blizzard the temperature was a balmy 65 on Tuesday, January 24; but by Thursday, when the snow started to fall, the temperature had skidded down to 28 degrees-and the snow continued to fall, and so did the temperature!
     But as we write these notes the weather report is extremely favorable. The thermometer stands at 72. Spring is here and we have had our Easter service. During the Easter season our chapel was decorated with lilies and other flowers brought by the children. In addition, there were representations in a recessed area set aside for this purpose at the back of the chapel. One depicted Palm Sunday, with the Lord riding into Jerusalem; the other, the scene at the sepulchre with the angels on guard. Our pastor and his wife spend a good deal of time on these scenes, and are very ingenious at finding or making anything from a stone wall for a background to a costume of the period for one of the figures. The delight of the children as they view these representstions of the stories of the Word is always a reminder of the number in Heaven and Hell that tells how the children in heaven receive instruction from beautiful representations.

     Obituaries. On December 8, 1966, Miss Elma Cronwall, a long-time member and faithful friend of Sharon Church was called into the spiritual world. The resurrection service was conducted by the Rev. Louis B. King, who spoke especially of Elma's warmhearted generosity, her care for those who needed her support, and her good cheer and courage in her last days of illness. Generosity and good cheer are the qualities that come to mind when we think of Elma. She spent much of her life in teaching the young, planning and caring for both their spiritual and mental development. Then, twice in her life, she gave up her teaching to care for members of her family in time of need; first her sister Esther, who died in 1944, and then her mother. We know that she is now reunited with her mother and sister in the spiritual world. Although those who are left here feel sorrow at losing Elma, it is good to think of her restored to full physical vigor and entering into new uses of care and instruction and the joy of the other world.

     On January 5, 1967, Thomas Cowood, our loyal friend and staunch member of Sharon Church, passed into the spiritual world. We shall miss his kindness and strength, and our sympathy goes to his wife, Loretta, who must continue on without him. But the strong faith of this husband and wife in the doctrines of the New Church will sustain her. The Rev. Alfred Acton conducted the resurrection service and described Tom as a constant man. He loved beauty, and this love expressed itself not only in his appreciation of the wonders of nature and the sounds of music but also in an active way as he painted scenes of beauty for others to enjoy. But, as Mr. Acton said, Tom not only delighted in the beauty of the world around him, he also took great delight in the daily performance of use. We can picture Tom reunited with many of his loved ones who have preceded him into the other world, especially his dear son; and we can imagine his delight in the living beauty and the opportunities far use in a new world of love, happiness and peace.
     MILDRED McQUEEN
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

The Rev. Daniel W. Goodenough has accepted appointment, effective September 1, 1967, as Visiting Minister to the New York Circle and the North Jersey Circle of the General Church.

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GENERAL CHURCH CORPORATIONS 1967

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1967

     Announcements
     The 1967 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pennsylvania, on Friday, June 9, 1967, at 8:00 p.m., DST. Notices have been mailed.
     STEPHEN PITCAIRN,
          Secretary
PACIFIC NORTHWEST DISTRICT ASSEMBLY 1967

PACIFIC NORTHWEST DISTRICT ASSEMBLY WILLARD, D. PENDLETON 1967

     The Eighth Pacific Northwest District Assembly of the General Church of the New Jerusalem will be held at the Thunderbird Motel, Portland, Oregon, July 15 and 16, 1967, the Rev. Lorentz R. Soneson presiding by episcopal appointment.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD, D. PENDLETON,
          Bishop
SONS OF THE ACADEMY ANNUAL MEETING 1967

SONS OF THE ACADEMY ANNUAL MEETING 1967

The Sons annual meeting will be held in Pittsburgh, Pennsylvania, on the weekend of June 9th, 10th and 11th. Those returning from school closing in Bryn Athyn should find this timing convenient. You have received a reservation return post card, which should be returned promptly if you hope to attend. Or you may contact Mr. Robert Glenn, 613 Cascade Road, Pittsburgh, Pennsylvania 15221.
COMMON QUESTION ANSWERED 1967

COMMON QUESTION ANSWERED 1967

"But how these passages are to be understood, whether there are three Gods, who in essence and consequently in name are one God, or whether three aspects of one subject are so named, which are thus only qualities or attributes of one God, or whether they are to be understood in some other way, unaided reason can by no means discern. Where shall we turn then for counsel? There is no other way than for a man to approach the Lord God the Savior and read the Word under His guidance, for He is the God of the Word; and he will be enlightened, and see truths which his reason also will acknowledge. But if you do not approach the Lord, although you were to read the Word a thousand times over, and perceive the Divine Trinity and also the Unity therein, you will perforce be convinced that there are three Divine persons, each of whom separately in God, and therefore that there are three Gods." (TCR 165)

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MAN: A RECEPTACLE 1967

MAN: A RECEPTACLE Rev. NORMAN H. REUTER 1967

JULY 1967
No.7
     "And Jehovah God took the man, and put him into the Garden of Eden, to till it and to take care of it." (Genesis 2: 15)

     Of all the statements made in the Word, perhaps the text less than most would appear on the surface to contain within it deep arcana of wisdom-Divine truths without the proper understanding of which no man can be called truly wise. Yet such inestimable treasures of wisdom are contained in its spiritual sense. Indeed, it is not too much to say that, next to the truth that there is a God, the internal sense reveals the most important facts that man can come to know, for it treats fundamentally concerning the relation of God and man. What man can conduct his life sensibly, much less wisely, without such knowledge? What topic should command our most earnest attention more than this-the relation of God to man and of man to God? What is worthier of our deepest powers of concentration?
     That such earnest attention to the truth, as well as deep concentration upon its implications, are both needed to gain even the most general idea of this subject is evident because of its very nature. For, since it deals with the relation of God and man, it concerns itself with the interrelation between the Infinite and the finite, the separation of the one from the other, and yet their constant communication through influx and reception. In entering into this subject we are probing into the very core of man's being, and more than that, we will need to lift our thought to the Infinite and Divine itself, which is above and beyond man's immediate sphere.
     Knowing in general, then, what is before us, let us enter into the spiritual sense of our text with eager inquiring minds, and strive to win the goal of a deeper understanding of the truths here involved. The rewards of such an effort are not only a more intelligent comprehension of truth, but also a fuller basis for influx from God, and thus an enlarged opportunity to receive the blessings and joys of heaven.

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     The text reads: "And Jehovah God took the man, and put him into the Garden of Eden, to till it and take care of it." From the literal sense alone it is apparent that here is involved the giving to man of something to use as his own which nevertheless is not his in the sense that it is the product of his own toil and ingenuity. God produced the wonders of the Garden of Eden, and put man therein "to till it and take care of it." The Garden of Eden signifies the mind of a celestial man. It is said that the Lord God produced such a mind in the celestial man without his aid, even as He produced Eden without the aid of man. Such a statement makes the natural mind halt in amazement bordering on denial. But if we patiently enter into the subject, with a willingness to see the truth, and not a preconceived prejudice to deny it, light will be given so as to reveal its truth.

     That the Lord does the work of regeneration in man is an oft-repeated teaching of the doctrines. For this reason the regenerate man is called "the work of the fingers of God." Man appears to regenerate himself- to build the forms of his own mind-but in the real sense he does not do the work. He co-operates, it is true, in the sense that he allows, by his own free determination, the Lord to do the work in him; but the actual process of reforming and regenerating the man is done by the Lord, and not by any self-activity of man. Regeneration is a recreation-a second creation; and creation is a work by God alone, not by man. The perceptions and loves which make up the garden of a celestial man's mind constitute a paradise which God would create for everyone, but to which those only can be led who will so to be led. Yet if man does so will, it is said of him that Jehovah God takes the man, and puts him into the Garden of Eden.
     That the garden of man's mind, when it is perfected to the celestial degree, is a product of spiritual creation at the Lord's hand, and yet that it is given to man to use and enjoy as his own, is further involved in the latter part of the text, where it is said that man was put into the garden "to till it and take care of it." In explanation of the text the Arcana gives the following exposition: "By 'the Garden of Eden' are signified all things of the celestial man; by to 'till it and take care of it' is signified that it is permitted him to enjoy all these things, but not possess them as his own, because they are the Lord's."* Then the teaching continues: "The celestial man acknowledges [this], because he perceives that all things both in general and in particular are the Lord's.

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The spiritual man does indeed acknowledge the same, but with the mouth, because he has learned it from the Word. The worldly and corporeal man neither acknowledges nor admits it; but whatever he has he calls his own, and imagines that were he to lose it, he would altogether perish."**
* AC 122.
** AC 123.

     It is said that the celestial man acknowledges that everything spiritual and celestial is the Lord's, and hence that the truly spiritual and celestial things of his own mind are the Lord's in that the Lord formed them in him and gives them to man "to till and take care of," "to enjoy . . . but not to possess . . . as his own, because they are the Lord's."* It is further said that the celestial man acknowledges this condition, this state of affairs, "because he perceives it"-because he senses it and feels it in himself to be so. But the spiritual man, not having regenerated to where he enjoys this perception in himself as to how things really are, hence not consciously feeling that the celestial and spiritual things in himself are not his but the Lord's in him, only acknowledges this truth with his mouth "because he has learned it from the Word," but has not had proof of it in the living experience of his own life. The worldly and corporeal man, on the other hand, neither acknowledges nor admits this truth, "but whatever he has," what he senses as taking place in his mind, and apparently arising from it, "he calls his own"; that is, he imagines that it is properly his own, produced by and in and from himself; thus he really denies the gifts of influx and enlightenment, and even denies their presence or existence.
* AC 122.
     And yet, the doctrines continue, "that wisdom, intelligence, reason and knowledge are not of man, but of the Lord, is very evident from all that the Lord taught; as in Matthew, where the Lord compares Himself to a householder, who planted a vineyard, and hedged it round, and let it out to husbandmen." Also the Lord teaches that "a man can receive nothing except it be given him from heaven."* [Italics added.]
* John 3: 27. AC 124.
     That the celestial perceive-that is, actually sense in themselves the reality of the fact-that everything of truth and good, every spiritual and celestial thing with them, is from the Lord, and hence is the Lord's in them, is clearly taught in the doctrines. We read that "angelic perception consists in perceiving what is true and good, and what is from the Lord, and what from the persons themselves; and also in perceiving the source and quality of their thoughts, words and actions, when these are from themselves. As regards this kind of perception, Swedenborg relates: "It has been granted me to converse with some of the Most Ancient Church concerning their perceptions.

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They said that of themselves they neither think nor can think anything, nor of themselves will anything; but that in all things whatever which they think and will, both in general and particular, they perceive what comes from the Lord, and what from other sources; and they perceive not only how much is from the Lord, and how much is from themselves, but also, when it is as from themselves, they perceive whence it is, from what angels, and likewise the quality of the angels and what their thoughts are, distinguishing every difference: thus they perceive what the influx is, and numberless other things. Perceptions of this kind exist in much variety . . . the varieties having reference to their perception as to whether a thing is of the Lord's will, as to whether it is of His leave, or as to whether it is of His permission, all of which are perfectly distinct from each other."*
* AC 1384-4.
     Elsewhere the teaching further continues: 'With no man is there any understanding of truth and will of good, not even with those who were of the Most Ancient Church. But when men become celestial it appears as if they had a will of good and understanding of truth, and yet this is of the Lord alone, as they also know, acknowledge and perceive. So it is with angels also. So true is this that whoever does not know, acknowledge and perceive that it is so, has no understanding of truth or will of good whatever. With every man, and with every angel, even the most celestial, that which is his own is nothing but falsity and evil; for it is known that the heavens are not clean before the Lord, and that all good and truth are of the Lord alone. But as far as a man or an angel is capable of being perfected," that is, as far as he suffers himself to be perfected, "so far of the Lord's Divine mercy he is perfected, and receives as it were an understanding of truth and a will of good; but his having these is only an appearance."* [Italics added.]
* AC 633.

     Because all this is so, and is now revealed to enable the willing to perceive rationally that it is so, man can see the spiritual sense of our text, see that the Lord alone forms the garden of man's celestial mind-his Eden-and places him therein, that is, elevates his conscious life into its sphere so that he can use and enjoy it as if it were his own, so that he can "till and take care of it."
     How difficult it is for most of us to understand this teaching, and still more difficult to receive it as truth, is apparent from the statement that corporeal men utterly deny it, and even spiritual men only acknowledge it with the mouth. The celestial alone fully and constantly perceive the truth of it. Yet all who are regenerating perceive something of this truth, for there is a celestial element through remains present from the beginning of regeneration, else the regenerative process would be impossible.

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Knowing this, and having previously noted the great importance of some understanding of this doctrine-of the relation of God and His life to man-let us endeavor to see if more light will appear upon the subject by approaching it from another angle.

     We know that all good and truth comes from the Lord, that of and from himself man has none. This is because God alone is the Source of life man being but a recipient thereof. Now good and truth, or rather the will and understanding of them, are the human expression of life-the conscious human reception of life in its highest form-celestial man. That constantly inflowing life, with its resultant capacity of causing good to be loved and truth to be perceived, never is man's (although it is often so called), but it is the Lord's own with him, a Divine gift constantly communicated to him to use as his own-a continual presence of the Divine adjoined to him. Man is nought but the dust of the ground, highly elaborated, it is true, exquisitely formed so as to become the supreme product of creation, the perfect vessel into which the Divine may pour itself; but that Divine influx of life is ever God with us-the "breath of lives" breathed into man's nostrils, which alone makes him a living soul. Thus man has life, as if of himself, is given the ability to love good and perceive truth, as if of himself, is formed to sense and enjoy the happiness of heaven, all of the Divine mercy of the Lord. Without this-the wonder of God's mercy and love-man would be absolutely nothing. And the greatest wonder is that life is so communicated to every man that it seems to him to be of and from himself. In this man verily images his God, who alone does have life of and from Himself; and when man fully accepts the influx of spiritual, celestial and Divine things, he mirrors in a finite way the infinite love and wisdom, becoming a likeness itself of his Maker.
     Man, considered in himself, is but a vessel receptive of life. He is but an inert product of creation, without life except such as is given him by constant influx. However, although he is formed of the dust of the ground, man is a vessel (and the only such in all creation) so constituted that life can be conjoined to him in such a manner that the resultant form is reflectively conscious of its own existence, that is, feels the inflowing life, with its attendant gifts of good and truth, as if they were his own and not inflowing; for man from the experience of his sensations seems to have life in and from himself.
     Now, one of the properties inherent in the influx of life into man-the receptacle-is that it gives that receptacle-man-the ability to lift his thought to the recognition of the truth behind the appearance in which he lives and moves and has his being; for this recognition is not only inherent in the influx of truth from the Lord, but it is in very fact the very truth about that influx.

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And because it is given to man to have adjoined to him, and continually communicated, such an influx of life, received in the form of understanding truth and willing good, he is capable of seeing God; of seeing His face, which is the face of truth, and hence of loving and worshiping Him, which is doing His will.
     Animals, and all lower forms of creation, also do the will of God, but they have no choice in the matter; they must so act, for they are created with no alternative mode of existence. Man alone acts from and according to the will of God when he sees and loves that will, and as of himself co-operates with it, not as one forced to do so by the manner of his creation, but as one who is free to go against the will of God within the limits and sphere of his own free determination.
     This condition is what can make man a son of righteousness-that is, a son of what is right and just-when he accepts and co-operates with the Divine influx, but a son of perdition when he goes against its intended ends, and perverts them within himself. He must do one or the other. There is no middle, or neutral, course. But each person can co-operate with or oppose the influx more or less fully, and hence we are told that there are degrees in the heavens and in the hells.
     "And Jehovah God took the man, and put him into the Garden of Eden, to till it and to take care of it." Amen.

LESSONS:     Genesis 2: 4-15. Matthew 21: 33-46. AC 98, 99, 122, 124.
MUSIC:     Liturgy, pages 482, 440, 612.
PRAYERS:     Liturgy, nos. 55, 130.
CONTINUING LOVE 1967

CONTINUING LOVE 1967

"Those who in the world love their country's good more than their own, and their neighbor's good as their own, in the other life love and seek the Lord's kingdom; for there the Lord's kingdom takes the place of country; and those who love doing good to others, not with self as an end, but with good as an end, love the neighbor; for in heaven good is the neighbor. All such are in the Gorand Man, that is, heaven." (Heaven and Hell 64e)

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SOME SIMILARITIES AND DISSIMILARITIES BETWEEN 1967

SOME SIMILARITIES AND DISSIMILARITIES BETWEEN L. H. HOUGHTON 1967

     THE SPIRITUAL AND NATURAL WORLDS

     The intense preoccupation with natural phenomena which marks the present age contrasts strangely with the complete indifference shown towards spiritual things. At no previous time in history have so much effort and treasure been expended in discovering the laws of the natural universe-a task which has barely yet begun. Yet the darkest ignorance prevails in the theater of spiritual truth. This must give reason for deep concern to those who are privileged to know a little of that truth, for how can a world whose ideas about life are so totally unbalanced function either efficiently or happily as a human integration of souls? "What shall it profit a man if he gain the whole world and lose his soul?" This question, asked by the Lord, sums up the situation completely, and it is one which has become both urgent and desperate by virtue of the ever-increasing power over natural forces which man is gaining from his investigations. Such power over both nature and man imposes a heavy responsibility on the moral and spiritual levels, and one cannot help wondering whether the spiritual resources for the wielding of such power exist at present.
     The purpose of this paper, however, is not to pursue an involved philosophical argument, but to comment briefly and, the writer hopes, usefully upon the many links which exist between the spiritual and natural universes. The term, link, is really a misnomer because, in fact, the two universes are completely one and indivisible. The one requires the other to complete itself. The natural exists from the spiritual, and the spiritual subsists upon the natural as its theater of uses, and both derive their life from the Creator Himself. Yet to say, link, is not entirely inaccurate either, because to our perception that is how it appears. We see a contact here and there, if we have eyes that see. A lovely flower must remind us sometimes that there must be more to it than the materials of which it is made. Einstein stated categorically that a universe without Mind was to him a contradiction in terms. But to those in the New Church these speculations are no longer speculations; they are facts.

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The wonderful revelation provided through Swedenborg from the Lord has marked a supreme turning point in the history of mankind, whether man knows it or not; and in this revelation is contained the answer to all these probings-or as much of it as can reasonably be communicated to human minds still in the flesh. We shall now look at some of the links between the spiritual and natural universes which the Writings of the New Church reveal to us.

The first one must surely be the enormous size of both universes. How can one possibly assess the unmeasurable? Every year some new astronomical fact increases our awe at the unthinkable gulfs of space which separate planet from planet, galaxy from galaxy, nebula from nebula. One example will suffice. Our own galaxy, comprising all the stars and planets in this particular corner of space, resembles a convex lens, and it would take a beam of light approximately 100,000 years to cross from one side of the disc to the other. To cross the disc from top to bottom would take about 20,000 years. Yet between different galaxies extend distances which dwarf these distances as miles dwarf inches. Such measurements cease to be matters for mental grasp except in an abstract sense. From this we may form some general concept of the infinity of God which is displayed in His amazing universes. For if the natural universe is of immense proportions, so is the spiritual; and we are told that no matter how many spirits become angels through the eons to come, there will always be more than enough room for them. But space itself, while it may seem to be the same in both worlds, differs radically in nature. The Writings state: "All things in heaven appear in place and in space exactly as they do in the world, and yet angels have no notion or idea of place and space."*
* HH 191.
Swedenborg continues to observe that this must seem a paradox, and explains that this is due to the totally different nature of the spiritual world. To understand this it is necessary to return to the process of creation and the manner in which it was carried out. We learn from such works as the Principia and the In finite and the Final Cause of Creation that the mode of creation was by successive spheres, resembling spiritual atmospheres in certain respects, and each more coarse than the preceding one. They were contiguous, yet different in quality, and each contained within it the Creator's life-force by influx from Him through the spheres above it. This series of created envelopes proceeded down to the material level, and at that point a further finiting of the Divine energy took place with the introduction of a discrete degree between the final sphere and the one above it. This discrete degree was like a solid wall interposed between the lowest spiritual degree and the natural degree. Thus an appearance of separation between the two universes arose, such as we see now, with no obvious point of contact, materially considered.

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Yet this separation is illusory, because, as shown already, the spiritual and natural universes are intimately connected by influx from the Lord through the operation of the law of correspondences. We read:

     "God is love itself and wisdom itself; the affections of His love are infinite, and also the perceptions of His wisdom, of which all things on earth, in general and in particular, are correspondences. This is the origin of all birds, beasts, trees, shrubs, corn, grain, herbs and grass. For God is in space everywhere, apart from space, and consequently everywhere in the universe, from first to last; and since He is omnipresent, such correspondences of the affections of His love and wisdom exist throughout the whole natural world; and in our world, which is called the spiritual world, similar correspondences exist with all those who receive affections and perceptions from God. The only difference is that in our world such things are created in a moment by God, according to the affections of the angels; whereas in your world they were similarly created in the beginning, but as it was provided that they should be renewed perpetually by propagation of one from another, creation has thus been continued. The reason creation takes place in a moment in our world, and becomes in yours permanent by propagation, is that the atmospheres and soils of our world are spiritual, and those of your world natural."*
* TCR 78.

     This explanation was given by angels, and in another number we are told the important and revealing fact that "this spiritual universe cannot exist without a natural universe in which it may work out its effects and uses."*
* TCR 76.
     The key to the essential differences between the two universes lies in the atmospheres by means of which both were created. It is not our province here to discuss creation itself, which would in any case absorb too much time, but to consider the ways it operates upon the spiritual and natural levels. It can be established that matter itself is constantly under the most intimate control of the spirit, in general terms. We have, for example, many instances in the Lord's lifetime, as when He produced food enough to feed several thousand people out of a mere handful of loaves and fishes. This incredible feat was performed through perfectly orderly channels.
     We began by considering space, a subject much to the front in public interest these days, and it is at once obvious that our view of it differs greatly from the attitude of the angels. To us it has a kind of fixed immensity, with measurable dimensions, at any rate within the range of our greatest telescopes. But in heaven the view of it is entirely different. There is space in heaven indeed, but its limits are established, not by the interaction of magnetic attraction and of centrifugal force upon celestial bodies, but by the inner states of the angels themselves.

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To those in the lower heavens, the angelic societies of the higher heavens appear as stars and constellations in the sky. This appearance is as real to them as though it were seen in this world; yet the barriers to communication are less formidable, and space can be annihilated by a change of state which enables two angels in completely different parts of the spiritual world to meet almost immediately, for whatever purpose, and then return again.
     During Swedenborg's spiritual ministry he frequently referred to being let into this or that state for the purpose of communication with angels, spirits or devils. This is well illustrated in the following:

     "All changes of place in the spiritual world are effected by changes of the state of the interiors, so that change of place is nothing else than change of state. In this way also I have been led by the Lord into the heavens, and likewise to earths in the universe; this being effected as to my spirit, my body remaining in the same place. All the angels move in this manner, and hence they have no distances; and since they have no distances they have no spaces, but instead of them states and their changes.
     "As changes of place are made in this way it is evident that approximations are similarities of the state of the interiors and that removals are dissimilarities. Hence- it is that they are near to each other who are in similar states, and distant who are in dissimilar states; and that spaces in heaven are merely external states corresponding to internal. From this cause alone the heavens are distinct from one another, and also the societies of each heaven, and the individuals of each society. This also is why the hells are entirely separated from the heavens for they are in a contrary state."*
* HH192, 193.

     This illustrates a close connection between the bodies of spirits and the ambient spiritual atmospheres, for we read that angels fly through the air as well as walk on the ground, according to their preference.* No doubt there are times when spirits, like us, prefer to walk to enjoy some delightful view or change of scene; on other occasions, when considerable distances have to be covered, they would use the aerial method, or even instantaneous contact by aspect, depending on the circumstances and how great a change of state has to be effected.** The manner of operation as it affects both worlds is well illustrated by a meeting Swedenborg had with some young men in the spiritual world during which he was alternately in the natural and the spiritual worlds as his own state of mind varied in thought between one and the other.***
* See TCR 692.
** See TCR 731.
*** See TCR 280.
     The law of state operates upon us even in this world. It works in our minds through thought and affection acting together. Thought alone does not change our state, but affection does. Thus an intense desire to see some friend makes us immediately present with him in spirit, though we may not see him with the eyes of the body.

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In the spiritual world we would actually see and speak with him. In a similar way, angels of the celestial heaven may pass right down to the intermediate world of spirits for the Lord's purposes, bypassing all the barriers of state that would normally prevent such a descent.* For it is forbidden for the angels of one heaven to enter another or in any way to interfere with the influx into an inferior society. The higher angels may not even look into a lower heaven, because the influx is thereby disturbed. Yet it is permitted to look down into the hells, or the world of spirits, for the purposes of examination. What is disorderly in one set of circumstances becomes orderly in another. But the interesting thing about the law of state is the perfection with which the substantial bodies of spirits react to the surrounding atmospheres in which they dwell.
* See CL 78.

     As we have noted previously, the spiritual atmosphere has a very different quality from the physical envelope which surrounds our planet. Since the stuff of creation is from these wonderful atmospheres, derived from the sun of each universe, which act as vessels for the Creator's Divine love and wisdom, it is proper that we examine briefly the nature of both types of atmosphere. In the physical world Swedenborg refers us to three atmospheres derived from the physical sun: the aura; the ether, which contains magnetic forces; and the atmosphere around the planets. The first two forces are abstruse and govern natural influxes through electro-magnetism. We shall deal with the atmosphere proper which surrounds our planet and which roughly corresponds with the atmosphere in which the spirits themselves live and move.
     Scientists assure us that the air is molecular in structure, and that the substances of which it is composed can be broken down and separated. The atmosphere, quite apart from providing us with the life-giving air we breathe, also acts as a vital filter against the immense energy being poured out by the sun of our solar system through the aura and the ether. This energy, received by the planet in all its fury, would destroy all life as surely as any atomic device used in war. But the upper layers of pure hydrogen and helium filter out the harmful gamma and beta rays, and allow only that energy which is necessary for life to flourish to get through to the planet itself.
     In the spiritual world the atmosphere does exactly the same sort of thing, although the actual operation is somewhat different. The Divine energy pouring out from the spiritual sun-which is the first mode of finition, made by the Lord when creating the universe-is such that it must be accommodated to the angels according to their states; and without the interposition of the spiritual atmosphere, life would not be possible in the spiritual world.

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However, the similarity ends here; for the spiritual world is arranged in tiers, so to speak, with five main atmospheric condensations containing the three heavens, the world of spirits, and the hells, whereas we may say that in the physical universe creation is on one plane, with scattered atmospheric condensations around the planets within the general aura of their attendant sun.

The spiritual world is dynamic, whereas the natural world is static and inelastic. Here man is chained by the mechanical operation of natural laws, to which his body is bound and by which his very will is restricted. But in the spiritual world a very different picture emerges. It is a realm as subject to laws as is ours, yet one in which instantaneous creation is possible. There is no longer the mechanical barrier between the will and the execution of the will which obtains on the natural plane. This is due to the extreme plasticity of the spiritual atmosphere itself. It, too, is a created substantial thing, designed to convey the Divine heat and light to angel and spirit from the spiritual sun in which the Lord Himself dwells. We do not know the composition of the spiritual atmosphere, but obviously it has its own proper structure, just as the natural envelope has its particular structure. It is extremely sensitive to the operation of the human will. A thing is desired ardently enough, and for the right reasons, and at once that thing is created-made of the very substances of the atmosphere, yet solid and real. One may truly say that the spiritual atmosphere is a live-rail conductor carrying life and power directly from the Lord down to the spirits themselves and to man in the natural world; for as to his interiors, the man who is still in the flesh is spiritual and is subject to spiritual law.
We have just mentioned heat and light, and these are also similar in outward appearance but entirely different in inner content. Natural heat and light are dead because they proceed from a dead sun; spiritual heat and light are living because they proceed from a living sun and are therefore a projection of the Divine itself. This is the essential reason for the difference of behavior in both worlds. The light of heaven is such that it not only enables the angels and spirits to see but also actually enlightens their minds. That is, it has a double effect, which no natural light can have. This is a marvelous thing, and the wonder of it increases the more one thinks about it. Furthermore, heavenly light is capable of very great color ranges, and even the states of the angels themselves can alter the color of the atmosphere, producing the most beautiful coruscations of colors such as the natural mind can hardly conceive.

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Heavenly heat likewise has a double action and warms not only the bodies of the angels but their heart also, giving them a distinct influx of charity which they are thereby enabled to pass on to others, thus increasing the blessedness of all around them.
     Color in the spiritual world far surpasses anything in the natural world by virtue of its living quality, and Swedenborg has mentioned that there are colors which do not exist in this world at all, and that there is a close connection between color and the states of the spirits themselves. We read:

     "All visible colors in the other life represent what is celestial and spiritual; the colors originating in a flame-like brightness representing the things of love and the affection of goodness, and those originating in a white brightness the things of faith and the affection of truth. All colors in the other life are from these origins, and therefore they are of such a refulgent brightness that no colors in this world can be compared with them. There are also colors which were never seen here on earth."*
* AC 1624.

     A further quotation regarding the atmospheres we have just been discussing may be of interest:

     "As to what respects the atmospheres in which the blessed live, which partake of the light, as being derived from it, they are innumerable and of such beauty and pleasantness as to surpass all power of description. There are adamantine atmospheres which sparkle from every minutest point, as minute spherules of diamonds. There are other atmospheres resembling the glittering of all precious stones; others like the glittering of pearls that are transparent from their centers, and radiated with the most brilliant colors; others that flame as from gold and from silver. . . . Indeed there are also atmospheres consisting as it were of sporting infants, in forms most minute and indiscernible, but still perceptible to an inmost idea; by which forms it is suggested to infants that all things around them are alive."*
* AC 1621.

     Once again it is borne in on us that life is the very quality of the spiritual world. Life breathes in the atmospheres, in the very heat and light which invest them. It breathes in the laws according to which all things operate, and this is the next subject to be examined.
     We are well aware of the random manner in which people are thrown together in this world. All sorts are mixed up in one city, one street. Good and bad often work shoulder to shoulder, with no regard to inner quality or state. In the spiritual world order defines all things according to state. "Like attracts like" is the rule there, and so in the heavens and their societies one finds souls which are bound together by common affections and interests. A wonderful harmony pervades everything, as befits the place where the Lord Himself dwells with man. Everything is in its correct place, and it is impossible for the angels of one heaven to converse with those of a lower or higher heaven except by Divine permission, and therefore for the sake of some particular use.

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Throughout the spiritual realm we find this wonderful order prevailing. Every spirit, whether good or evil, finds himself in the place that is best for him, and around him is the atmosphere extending continuously to the spiritual sun, yet separated according to the finitions set by God at creation. Unlike the discrete degree between the natural and the spiritual world these finitions between atmospheres can be overcome. A celestial or a spiritual angel, when his task requires it, can descend into the hells, passing on the way through the successive atmospheric layers, each like a world in itself and containing spirits adapted to it, or, to put it more correctly, adapted to the spirits dwelling in it. Again, Swedenborg mentions seeing satans being escorted up to heaven for instruction, and they, too, had to pass through atmospheres which would have been utterly impassable to them in normal circumstances.

Again, state governs all things in the spiritual world. Yet in our world all seems haphazard and in many ways contrary to heavenly order. The reason is not far to seek. The natural world is the seminary of heaven; in it souls are learning the alphabet of spiritual life; and for this purpose it is necessary to allow a free interchange of influences, in which unlike elements are constantly in association. By such means the groundwork of a permanent state of mind is laid, that is, through the making available of as great a variety of experience as possible. But it would be a grave mistake to conclude that disorder prevails in the natural world, even if appearances sometimes support such a notion; for law rules everywhere, both in nature and in the world of man. God inflows through the elements of nature into His natural kingdom, operating the laws of magnetism and of chemical and physical action; and with men He operates through His appointed means from the spiritual world through His Word, through attendant good spirits and other agencies, and directly through His own Divine Providence, the laws of which operate secretly through all the day to day experiences which are man's lot.
In this respect we may see the perfection of spiritual government, as contrasted with that upon earth. Here it is often the strongest who wins influence and not the most able. We see the undignified spectacle of politicians hurling insults at one another during the normal course of their business. We also see different types of government in operation some democratic in the accepted sense of the word, others completely authoritarian, and both operating with some measure of efficiency. Of the two types, the latter is more closely identified with the spiritual world. Unhappily, most authoritarian governments on earth function with self-interest as the prime motive and therefore approximate more to the hells than to heaven.

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But in heaven government is authoritarian, that is, it is imposed by the Lord and is not left to the citizens of each heavenly society to select. Human error is thus excluded, and perfect order prevails, because each member of the society is doing the work for which he is best suited. Politics, as understood here in the natural world, simply do not exist in the heavens: there are no grounds for dispute in the selection of a government, for the supreme Governor in every society is the Lord Himself, and all in the society desire only to serve Him.

Thus, while discord flourishes in the natural world, or at least upon our planet-for there are many planets which have reached a heavenly state of life-there is no discord in heaven. Differences of opinion certainly exist there, as they must in any free association of human beings; but such differences are invariably referred to wiser counsellors and their arbitration is accepted graciously and without rancour. In the hells a somewhat different situation prevails, and the difference is interesting. As in the heavens, the governments there are authoritarian, but they more closely resemble the worst types of government upon earth. Instead of the prince there is the governor, or emperor, as many style themselves, and this individual is, once again, the best suited in that society of hell to govern. His motives, however, are solely those of self-interest; he exceeds in cunning all his rivals for power, of whom there are usually quite a few; and he maintains his position by instilling fear, or by holding out hopes of greater rewards, as occasion demands. Yet he is not a law unto himself, even if he often believes that he is, and punishment swiftly follows any infraction of the Divine laws. The governor is always well instructed in these laws, and he himself administers them, even though he is a devil, because his own self-interest demands it. However, throughout the heavens the organization of this function corresponds to the Gorand Man in the same way that the organs of the human body correspond to its total use. This necessarily involves the problem of communication.
(To be concluded.)

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IN OUR CONTEMPORARIES 1967

     The promise seen in the first issue of THETA ALPHA JOURNAL put out by the present editors is amply fulfilled in the Spring Number. A thought-provoking editorial which develops interesting analogies between corrective diets and regeneration precedes minutes and reports which testify to the continuance of a broad and vigorous program, and is followed by four varied and stimulating articles: "The Golden Years," by Susan Arrington Allen; "Moral Life Then and Now," by Lucile Synnestvedt Blair; "Is Our Charity Color-Conscious?" by Donnette Rose Alfelt; and an anonymous article, "You Don't Trust Us," on the duty of parents to protect with their children and young people the principles and ideals of conjugial love which are given to us in the Writings.
     If we single out Mrs. Alfelt's article for comment it is because it goes to the heart of a vital issue, that of race relations, which the men and women of the church must eventually face. The article is a reasoned appeal to evaluate our feelings, and try to separate attitudes acquired from such sources as prejudice, ignorance, suspicion and so on from guiding principles arrived at through a search of the Writings for light. Strong feelings, the writer points out, are not necessarily based on reason or doctrine; and the time to try to arrive at working principles is now, before the problem is actually with us, lest we find ourselves unprepared in the midst of an emotional situation. Here is a commendable effort to stimulate the kind of thinking that is needed, because it will be men and women who will make the decisions.

     NEW CHURCH EDUCATION completed in June another successful year of publication. This was done with an issue offering a variety of interesting fare. Both clergy and laity are represented among the contributors, the latter including graduating elementary and secondary school students, and the offerings are in both prose and poetry. Particularly appealing is a poem, "Salve, Miss Sylvia," written by the Rev. Peter M. Buss in honor of Miss Sylvia Pemberton's retirement after many years of teaching in the Durban Society's Kainon School. Much of the issue, editorially and otherwise, appropriately centers in New Church Day; and a sermon by the Rev. Elmo C. Acton, "The Word As the Son of Man," draws attention to what lies at the heart of this unique celebration; while other matter sustains the hope that it is gradually being realized.

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SIGNIFICATIONS OF SLEEP 1967

SIGNIFICATIONS OF SLEEP Rev. FREDERICK L. SCHNARR 1967

     When we examine its meaning and signification in the Sacred Scripture, we find that the term, sleep, is used with a variety of connotations, and that the stories in which sleep is involved show the same variety. We find expressions which refer to the security and safety of sleep, to the Divine and angelic protection which surrounds man when he is asleep; and accompanying this idea of sleep we find words speaking of peace, happiness, tranquility, and the sweetness of sleep. On the other hand, we find expressions which speak of the obscurity, even the death, of sleep, and others which warn man not to sleep but to be awake; and in association with this idea of sleep we come across words which speak of danger, darkness, forests and pits. Or again, we find references to sleep in which neither the idea of Divine protection nor that of danger is present, but the emphasis is rather upon the secret working of the Divine Providence in ordering and repairing the form of man's mind.
     When we consider the meaning and signification of sleep from the Writings, we find that the instruction given centers in these three representative usages of the term, sleep. In examining this subject, therefore, let us regard each of the three representations.
     That the Lord wills and desires that man should sleep in safety and security, and that he should receive therein the sphere of the peace of heaven, is made evident in many passages. It is written: "In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely."'*In another familiar psalm we read: 'Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for He giveth His beloved in sleep."** The Lord's presence and protection were manifestly evident to Jacob when he slept, and in a dream saw the angels descending and ascending a ladder, at the top of which stood the Lord. When Jacob awoke, he said: "Surely the Lord is in this place; and I knew it not."*** The prophets sometimes spoke of being in a "sweet sleep" after they had been in the presence and under the protection of the Lord in a dream or a vision;**** and in the Writings we are plainly taught that "the Lord guards man with a most special care during his sleep."*****
* Psalm 4:8.
** Psalm 127: 1, 2.
*** Genesis 28: 16.
**** Jeremiah 31: 26.
***** AC 959.

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     Why is it necessary for the Lord to guard man during sleep? What dangers are there in the dark watches of the night that could harm him? Obviously there are countless dangers in man's natural environment which threaten him and sometimes affect his natural life: the calamities of nature, of sickness and disease; the dangers of crime-robbery, rape and murder. The Lord strives to protect man from such disorders in every way that He can, but He cannot interfere with man's freedom without destroying his spiritual life. That is why the Lord does not change or alter the orderly operation of His natural laws, which govern His physical universe. Therefore the Lord permits violence, and even the destruction of man's natural life, when his freedom demands it. If this is so, what, then, is meant by the protection that the Lord gives to man during his states of sleep?

     Here is where the Writings tell us of another world-a world filled with multitudes of angels, spirits and devils. Man's spiritual companions are all around him, and they flow into the things of his memory and excite delight in the things therein that relate to and agree with their state. Good spirits and angels excite delights of peace and happiness, and incline man to delight in what is just and right and of Divine order. They seek to nourish and protect man, that he may become the image of the Lord's desire and purpose. But there are as well evil spirits, devils, who bring delights seething with the spheres of hell; spheres boiling with the rage and desire of destruction, murder, rapine and brutality-spheres steeped in lustful pleasures and passions of filth and adultery.
     When man's conscious mind is asleep, and unable to control the influxes from the spiritual world that pour into the memory, then it is that the Lord stands beside his bed, and as a shepherd drives off the wild beasts of evil that would tear man apart and completely destroy his spiritual life. In the Scriptures we read not only of the shepherding work done by the Lord in protecting man's spiritual life during sleep but also of the enemies that attack. "I will lay me down and sleep; and I will awake: for Jehovah sustaineth me. I will not be afraid of ten thousands of people that have set themselves against me round about."* "I will raise up over them one shepherd, who shall feed them, My servant David; he shall be to them for a shepherd: then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness and sleep in the forests; they shall be no more a prey to the nations, and the wild beast of the earth shall not devour them; but they shall dwell trustingly, and none shall make them afraid."**
* Psalm 3: 5,6.
** Ezekiel 34: 23, 25, 28. Cf. AC 3693; AE 650: 31.

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     The Lord guards man during sleep through the presence of good spirits and angels. Those immediately present with man during sleep are normally not his closest and usual spiritual companions, and the same is true of those evil spirits and devils who are then present. This is necessary for the preservation of man's spiritual freedom. Such is the wonderful order of the relationship between the spiritual and natural worlds that man's associate spiritual companions usually sleep at the same time that he does.* All the inhabitants of the spiritual world, from the highest angel to the lowest devil, have regular periods of rest wherein they sleep; and sleep performs for them many of the same uses that it does for us.
* SD 778, 3232, 3406, 4029.
     The Writings tell us that there are in the world of spirits special societies of good spirits who are being prepared for heaven, and who have the work not only of inspiring heavenly dreams into man but also of watching over him while he sleeps, lest he should be infested by evil spirits. Of these spirits we read:

     "They perform this duty with the greatest delight, so that there is no rivalry among them as to who shall be present, and they love to affect the man with the enjoyable and delightful things which they see in his affection and genius. They who have become angelic spirits are from those who in the life of the body had delighted and had loved in every way, and with the utmost pains, to make the lives of others delightful."*
* AC 1977

     Swedenborg tells of these good spirits directing his respiration "gently and sweetly" while he was asleep, and it is indicated that they perform the same function for all men.* How great is the Lord's protection of man during sleep may be seen from many teachings which tell of the efforts made by evil spirits to infest and destroy him. We read:
* AC 3893.

     "Evil spirits most vehemently desire and burn to infest and attack man when he is sleeping, but man is then especially guarded by the Lord, for love does not sleep. The spirits who infest are miserably punished. . . . Sirens, who are interior enchantresses, are they who are especially insidious in the night time, and they then try to insinuate themselves into man's interior thoughts and affections, but are as often driven away by the Lord by means of angels, and are at last deterred by the severest punishments."*
* AC 1983.

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     "I was surprised that they should be so grievously punished, but perceived that the crime is enormous from the necessity of man's being able to sleep in safety, without which the human race would perish; so that it is of necessity that there should be so great a penalty."*
* AC 959.

     From many such teachings, and from the experience of our own periods of troubled sleep, bad dreams and nightmares, it is obvious that when the Writings speak of the Lord and His angels guarding us during sleep they are not implying that the Lord can keep us in sleep from all the foul influences of the hells. What is meant is that the Lord sets bounds to limit the extent of hell's influence upon man in sleep. He makes certain that evil spirits can in no way destroy or interfere with man's spiritual freedom. He assures that the interior ordering of the mind which He effects in sleep, and the vivification and refreshment of mind and body therefrom, are not disturbed. The Lord does, of course, work through His angels to ward off every possible influence that seeks to infect and destroy man; but He must work with regard for the freedom of all the spirits, angels and devils who are associated, generally or particularly, with man, as well as for the freedom of man himself. What the Lord is able to do for man at any one time, therefore, depends upon many things: the physical state of man, his mental state, the content of his memory, his state of regeneration or degeneration; and besides all this, the state of his spiritual companions as well.*
* LJ post. 132.
     The second signification of the term, sleep, in the Scriptures has to do not so much with the Lord's protection of man, or the angels, spirits and devils who affect him, as with the state of life in which man is. Because man's conscious life is as it were obscured and removed from the realm of light and activity during sleep, the state of sleep is often used to represent what is obscure, what is purely external and natural, and what is in the darkness of falsity, evil and ignorance.* The state of the church is thus represented by sleep. While the Lord was enduring some of His final temptations in the Garden of Gethsemane, the three disciples, Peter, James and John, slept. These three there represented the state of faith, charity and good works as they existed at the end of the Jewish Church. Faith, charity and good works were in the sleep and obscurity of ignorance, falsity and externalism. How very dark this state was is indicated by the Lord's words to them: "Couldest not thou watch one hour?" Not until the Lord had completed His mission, and had revealed new spiritual truths, could He begin to draw men forth from their state of sleep and introduce them into a true faith, charity, and good works.
* AC 5209.

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     Many references to the obscurity and darkness of sleep describe the state of life into which man is born, and from which he must be drawn forth before the work of regeneration can begin. Many prayers in the Psalms and the Prophets contain a plea for release from the state of ignorance, falsity and obscurity represented by sleep. "Consider and hear me, O Lord, my God: lighten mine eyes, lest I sleep the sleep of death; lest mine enemies prevail against me; and those that trouble me rejoice when I am moved."* Here we see a prayer to the Lord to preserve man from the state of damnation and its accompanying states of naturalism and falsity. "Death" in the Word refers to the death of everything in man that is from the Lord-everything of good and truth. To "sleep the sleep of death," therefore, is to be a devil, spiritually dead and in the confusion and obscurity of falsities.
* Psalm 13: 3, 4.

     All men before regeneration are in something of a sleeping state as to their spiritual life. They are in ignorance, obscurity, and the doubts and confusion of natural thoughts and external desires. That this is so the Lord warns, for example, in the parable of the tares which the enemy sowed among the good wheat while the householder slept; which means that the hells exert their influence when man is in states of ignorance, obscurity and falsity.* That in such states the Lord is seemingly absent is taught in the story of how the Lord slept in the boat while the disciples fought the storm and thought that they would be drowned. When such a state has passed, the Lord is seen to be present after all, and the seas of trouble and temptation are stilled.**
* AE 374: 15.
** AE 514:22.
     That man must feel fully responsible for states of ignorance, obscurity and naturalism is plainly taught over and over again. Otherwise he would make no effort to release himself from them; and it is only when he makes such an effort that he gives the Lord the freedom to remove them for him. That is why we are warned: "Be ye awake, for ye know not when the Lord of the house cometh, at evening, at midnight, or at cock- crowing; lest, coming suddenly, He find you sleeping. What I say unto you all, Be awake."* This, of course, also refers to looking for the Lord in His second coming. Unless men seek the Lord all the time, and prepare themselves as best they can, they cannot expect to recognize the Lord's presence in spiritual truths. Finally, both in the last judgment on a church and in each man's last judgment, there is as it were a rising out of sleep-out of what is natural, obscure and false. It is written that after the passion of the cross "the tombs were opened, and many bodies of those that slept came out of their tombs, and went into the holy city, and appeared to many."**

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Here is a picture of the salvation of those who had been held in such states of ignorance and falsity for hundreds of years but were finally being released and prepared for heaven. Something similar does, of course, happen with each man after death. He puts off all natural things; his understanding receives new instruction and enlightenment in truths; his new will is given new delights entirely unimagined hitherto. The sleeping state of natural life passes into the wakefulness of spiritual life.
* AE 187: 2.
** AE 659: 15.

     The third and final signification of the term, sleep, has to do with the secret working of the Lord in ordering the things of man's mind. It is through the new order which the Lord brings to his mind in every sleep that man wakes refreshed. Through the work of ordering done by the Lord a change of state has taken place since he went to sleep. The troubles and problems of the night before are seen in a new perspective in the morning; not because it is the morning, but because through a secret ordering of the contents of the mind the Lord has given a new life to man:
a new enlightenment in those truths that are present, a new sight of uses, and a new delight in performing them.*
* AC 842; TCR 52.
     The inmost ordering of the mind that is represented by sleep is the conjoining of good and truth. In the story of the Lord causing a deep sleep to fall upon Adam, and then making a woman from his rib, we see a representative picture of the secret ordering effected by the Lord when good is married to truth in the regenerating man. The same story tells how conjugial love between man and woman is secretly formed and ordered by the Lord.* In this sense, sleep signifies the state of rest of man's natural life. All the varied natural sensations, knowledges and experiences that form man's conscious worldly life rest when he goes to sleep. For if these spiritual things are to receive and clothe spiritual loves and affections, spiritual thoughts and ideas, they must undergo a marvelous ordering; and this work, which is complex beyond our imagining, can be done only when man, and his self-love and natural life, are as it were out of the way. Then there is freedom for the Lord to do for man that which is eternally necessary that he may have new life, new delight, new happiness.
* CL 194.
     It is of the Lord's Divine order that man should have regular sleep, every day on earth and every day in heaven, that He may order the mind and refresh it with new enlightenment and happiness. The Lord does indeed give to His beloved in sleep, that in it He may work the miracle of a new creation and thus insure that the states of an angel shall never become stale or boring to all eternity, but be filled always with ever new and wondrous things.

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Nothing gives a clearer picture of how the Lord stands by our beds and watches over our sleep than the description of sleep and its place in the angelic heavens.
We are taught that the angels have their highest love and clearest perception when they rise from sleep and go forth to perform their uses in their occupations. When this state passes, they turn to family activities and outdoor recreations of many kinds. In their evening states they have social functions, classes for instruction and discussion, concerts, plays, and similar activities, with endless variety. After their evening states, during the intimate states of love between married partners, the fullness of the day is brought together in the ultimates of life. At that time, because there is a more complete turning away from self in husband and wife turning to each other, the Lord is able to draw close; and in their sweet and peaceful sleep He re-orders and re-creates them, so that with the morning a new state of life is born, a new enlightenment, a new delight, a new peace and contentment-and the happiness of heaven thus proceeds and grows to eternity.* How surely and fully does the angelic man say: "In peace I at the same time lie down and sleep; for Thou alone, O Lord, dost make me to dwell securely."
* Wis. XII: 5; AC 7218, 8108, 8750: 2, 8211.
OUT OF THE DEPTHS, O LORD 1967

OUT OF THE DEPTHS, O LORD 1967

"That these are words of despair is evident. Moreover, those who are in despair, which is the last of temptation, think such things [that if there is damnation it would be all the same whether it came through the falsities of infesters, or through temptations in which they would yield], and then they are as it were on the slope, or as it were sinking down toward hell. But at this time such thought does no harm whatsoever, nor do the angels pay any attention to it, for every man's power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more, but sinks down. But then, when he is on the downhill course, he is raised by the Lord and thus liberated from despair; and is then for the most part brought into a clear state of hope and of the consequent consolation, and also into good fortune." (Arcana Coelestia 8165: 2)

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DEDICATION OF THE COLCHESTER SOCIETY'S NEW EXTENSION 1967

DEDICATION OF THE COLCHESTER SOCIETY'S NEW EXTENSION FRED ELPHICK 1967

     Young children singing a Hebrew anthem. This, to me, was the most moving part in the service dedicating the extension to the use of New Church education. In the simplicity of the voices we were hearing future New Church men representing the innocence of wisdom to which we hope they will be looking when they grow up. Perhaps, when they become adults, the Colchester school will be moving on to secondary education. Certainly, this dedication marks another step forward toward that goal.

     THE DEDICATION SERVICE

     On this historic Saturday, April 15,1967, at three o'clock, after months of planning and preparation, the service of dedication began. One of the four ministers on the flower-decked chancel, the Rev. Alan Gill, pastor of the Society for so many years, opened the service. The Right Rev. Willard D. Pendleton read the first lesson and gave a talk to the many children present. The second lesson was read by the Rev. Donald L. Rose, pastor of the London Society, and it was followed by the dedication address, which was delivered by the present pastor of the Colchester Society, the Rev. Frank S. Rose.
     Next came the dedication Ceremony, the congregation of 200 standing in silence as the pastor closed the Word and proceeded with the Bishop into the new schoolroom, followed by the pupils of the school singing a hymn. The Bishop placed the school copy of the Word on the schoolroom altar and opened it. After the instruction, Mr. Eric Appleton, on behalf of the Society, presented the key, which was received by the Bishop. The children sang a Hebrew anthem, after which the Bishop pronounced the words of dedication. Then the children sang "Saviour, like a Shepherd lead us," accompanied by Jonathan Rose and David Glover on the glockenspiel.

     THE BANQUET

     Everything was just so, from the tender roast Norfolk turkey to the glossy souvenir program with its photograph of the church and extension. Passing on from the eating and drinking to the program itself we come to the toast to "The Church," proposed on this occasion by Mr. Owen Pryke.

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     In his introductory remarks, the chairman, Mr. Harold S. Wyncoll, to whom much of the credit for the style of the banquet must go, unkindly referred to himself as a thorn between two roses, and continued in floral vein by presenting Mrs. Pendleton and Mrs. Frank Rose with bouquets. Mr. Eric Appleton, the chairman of the Building Committee, was presented with a small silver tray on which was engraved a picture of the extended church building. This was a fitting token of the Society's gratitude for all his hard work in chairing the committee and supervising construction. The architect of the extension, which adds six and a half feet to the church hall, plus a 24' x 30' classroom, was Mr. Geoffrey Dawson. For his excellent work he received a special lens for taking wide-angle photographs of architecture-something which, judging by his beaming face, he has wanted for a long time-and an inscribed silver paper knife.
     Now it was the turn of the Society to receive a present-a reproduction of the famous Kraft portrait of Swedenborg from our friends in Stockholm. The warm greeting which accompanied it was read out by a delighted Frank Rose. There were greetings also from the Olivet Society in Toronto and "Irene, Iris, Gwen and Alec, Erik and Bernice-London alumnae."

     The second toast, "The Growth of Our Church and School," was proposed by the Rev. Frank Rose. He invited the four men who had laid the cornerstone at the original dedication to stand up: Mr. Alwyne Appleton, Mr. Sanfrid Appleton, Mr. John Cooper and Mr. Norman Motum. He remarked on the longevity of the Society; over half of the people who were members of the Society when the church was built in 1924 are still with us. In responding to this toast, the Rev. Donald Rose invited our attention to the significance of the butler's dream recorded in Genesis 40. At a feast, the butler, or bearer of wine, was restored to his rightful place. Mr. Rose related this to the destiny of true education, adding that we were celebrating a dream that was coming true.
     After these inspiring thoughts, Mr. Garth Cooper proposed the toast to "Our Friends and Visitors" in his inimitable fashion. Responding, Mr. Stanley Wainscot looked back to his impressions of the Colchester Society as a newcomer to the church, when services were held in Priory Street. He referred to the love of the truth which characterized the early members, and which was the source of his own inspiration.
     At this time we saw 11:00 p.m. pass in full flight, helped on its way by Mr. John Cooper's proposing the last toast of the evening, "New Church Education." He greatly amused us with his reminiscences of past headmasters and teachers of the school, giving at the same time an indication of the amount of dedicated hard work that had gone into it.

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     In his response, Bishop Pendleton spoke of his meeting with Convention's Council of Ministers, during which he was asked what was the secret of the steady increase in our members over the years. Was it episcopal government? No, it was not episcopal government. Was it New Church education? No, it was not New Church education. What, then? The secret was the acknowledgment of the authority of the Writings. That was what the Academy movement was based upon.
     One felt that no one would have minded if the Bishop had continued for a few hours, but we had a special service next morning to mark the dedication, so the proceedings were brought to a close with the singing of the 23rd Psalm and the Benediction.

     SPECIAL SERVICE

     No less than 210 people were present on this memorable occasion which marked the opening of the extended church building. The service was conducted by the Rev. Frank S. Rose. The sermon, on the text, "Or what man is there of you whom, if his son ask bread, will he give him a stone?", was preached by Bishop Pendleton, and in it he explained that a true sense of values must be based on the acknowledgment of the Lord.
     For those visitors without plans for the afternoon, the pastor and his wife kindly produced games, "Purp" stories and tea, all very much enjoyed by those present-another example of their tireless efforts on behalf of others. May I, on behalf of all the visitors who saw another page of history being written on this dedication weekend, say, "Thank you very much" to the Colchester Society and its pastor for making us so welcome and allowing us to share their delight in a dream coming true.

     Statistics. Attendance figures were as follows:

Dedication Service
               Adults               132
               Young People          8
               Children               60     200 (Colchester, 116)
                                   125

Banquet
Special Service     Adults               135
               Young People          14
               Children               61     210 (Colchester, 101)

     FRED ELPHICK

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LOVE OF COUNTRY 1967

LOVE OF COUNTRY Rev. LORENTZ R. SONESON 1967

     Most Christians would agree that the message of the New Testament is love: to love the Lord and seek His kingdom; to love the neighbor as oneself. Since the writing of the Gospels men have debated who the God is that is to be loved with soul, mind and strength. Even more elusive is a clear definition of the neighbor who is to be the object of charity.
     Millions, raised in Christian homes, seek a life of moral and civil decency. They know hatred and prejudice are to be shunned. Charity and mercy are virtues to be sought. Sound parents throughout Christendom teach love towards the neighbor through a life of good works and service. But what does one do when the neighbor returns love with hatred? How does one practice charity to a declared enemy who plots our slavery? How do the Two Great Commandments apply when we are under attack by vicious killers?
     History tells a sad story of multitudes who clung to their love of the enemy, even when unmercifully put to death. Others felt pangs of guilt for denying their religious training when they defended themselves against the evil in others. Countless thousands, in spite of their knowledge of the Scriptures, considered it a duty and an honor to defend their country against aggression. As soldiers they trained to kill the enemy, convinced that such action was in keeping with Christian doctrine-somehow, in some way.
     Nearly all with an inclination to live aright recognize the truth in the Writings on the subject of charity. "Without knowing who the neighbor is, no one can know in what way charity must be practised. He who is in good is more the neighbor than others; therefore it is the good in a man which is to be loved; for when good is loved, the Lord is loved, because it is the Lord from whom is good, who is in good, and who is good itself."*
* AC 6818.
     The reader sees such teaching to be so rational-so consistent It makes the Two Great Commandments really one great commandment. Loving the good in the neighbor, wherever it is found, is loving the Lord in the neighbor. If there is no good to be found, there is no neighbor to be loved.

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When the hells attack each of us from within, we muster arms of truth and defend ourselves. When the hells attack us through others, we should similarly defend ourselves and our loved ones.
     The Writings expand the reader's concept of the neighbor as well. He reads:

     "Not only is man in the singular the neighbor, but also man in the plural. For a society, smaller or greater, is the neighbor; our country is the neighbor; the church is the neighbor; the Lord's kingdom is a neighbor, and so above all is the Lord. All these are the neighbor who is to be benefited from charity. These also are ascending degrees of the neighbor; for a society of many is the neighbor in a higher degree than is an individual man; our country in a higher degree than a society; in a still higher degree the church; and in a still higher degree the Lord's kingdom; but in the highest degree the Lord is the neighbor. These ascending degrees are like the steps of a ladder, at the top of which is the Lord."*
* AC 6819.

     The teachings given to the New Church expand in all directions from the central theme-the Lord is the neighbor, and He is to be loved and served wherever He becomes manifest around us. It may be in our immediate next-door neighbor, in our community, in our country, or in our church. The Lord has mercifully revealed how He can be seen and recognized in all of His manifestations. "Everyone must first obtain for himself truth from the doctrine of the church, and afterward from the Word of the Lord; this must be the truth of his faith."* a By means of truth, evils can be shunned. When evils as sins against God are put away, man enters into a life of charity-of useful pursuits toward the neighbor. To perform uses, he is told, is to will well to others for the sake of the common good. To will well to others, not for the sake of the common good but for the sake of self, is not to perform uses.** Seeking uses opens the eye to see uses; to see uses is to see God.
* AC 6822
** HH 64.
     The meaning of the Lord's familiar words, 'Seek ye first the kingdom of God," becomes clearer. To seek the kingdom of God is to seek a knowledge of our Creator, to avoid sins against Him, and to acquire the love of serving others in His kingdom of heaven. To seek "His righteousness," or, better translated, "His justice," is to search out His good wherever it appears. It is to be found in community, country and church, if we have the eyes to see it. Its abode is called the neighbor, and we are Divinely commanded to serve it. The more we become the true neighbor ourselves, the more we can serve and be served, and the more happiness befalls us. Concerning this we read:

     "The kingdom of the heavens means in the spiritual sense Divine truth, and 'justice' Divine good; therefore it is said, 'Seek ye first the kingdom of the heavens and His justice.'

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But in the highest sense 'the kingdom of the heavens' means the Lord, since He is the all of His kingdom, and in the same sense 'justice' signifies the Lord's merit. And as a man who is ruled by the Lord desires and loves only such things as are of the Lord, he is, unknown to himself, forever led to felicities; and this is why it is said that 'all things shall be added to him,' meaning that all things that tend to his salvation shall come to pass according to his desire."*
* AE 683:5.
      Love of country, then, can be seen as a form of charity even greater than love of an individual neighbor. It is clearly an adherence to Divine command to seek out the good in our fatherland, and serve it as serving the Lord. Specific instruction is provided us through the commandment, "Honor thy father and thy mother." This means on the natural plane to honor parents, to be obedient to them, and to be devoted to them. We are to return thanks for the benefits they confer, which are that they provide food and clothing for their children. "In a broader sense, to honor the king and magistrates, is meant by this commandment, since these provide for all in general the necessities which parents provide in particular. In the broadest sense this commandment means that men should love their country, since it supports and protects them, therefore it is called father-land from father. But to country, king and magistrates honor must be rendered by parents and by them be implanted in their children."*
* TCR 305.
      Another teaching is given in the Doctrine of Charity.

     "Birth does not make one more the neighbor than another, not even mother and father; neither does education. These are from natural good. Nor does nearness of abode, nor relationship make one man more the neighbor than another; nor, therefore, one's native country. This is to be loved according to the quality of its good. But it is a duty to benefit one's country, which is done by promoting its use; because one thus promotes the good of all."*
* Char 85.

     The same work also points out that it is not so much a duty to other kingdoms, outside of one's country. "To love another kingdom more, by doing more to promote its use, makes against the good of the kingdom in which one dwells. For this reason one's own country is to be loved in a higher degree."* From this we can see that the acts of a traitor are not only naturally repulsive, but oppose the will of the Lord.
* Ibid.
     Plainly, there is an obligation to both parents and native country for their benefactions of natural good-their protection and provision. But what if we find no spiritual good there to serve? How do we practice descriminate charity in our love of the Lord, and to His righteousness or justice in the neighbor? Swedenborg illustrates the answer in these words:

     "If I had been born in Venice or in Rome, and were a Reformed Christian, am I to love my country, or the country where I was born, because of its spiritual good? I cannot.

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Nor with respect to its moral and civil good, as far as this depends for existence upon its spiritual good. But as far as it does not depend upon this, I can, even if that country hates me. Thus, I must not in hatred regard it as an enemy, nor as an adversary, but must still love it; doing it no injury but consulting its good, as far as it is good for it, not consulting it in such a way that I confirm it in its falsity and evil."*
* Char. 86.

     Implicit in this illustration is a teaching occasionally overlooked in our daily life. When we re-focus the explicit instructions given on how to treat the individual neighbor to include the even higher degree of serving our neighbor the country, a truly Christian code of patriotism becomes most evident.
     For example, just as we instruct our children to honor their parents, not only for the office, but specifically for all natural benefits received, so should our instruction include a devotion to country. Disrespect, ingratitude and intolerance are to be shunned as sins against the Lord. As our children grow older and are more capable of distinguishing spiritual good in the neighbor from an understanding of doctrine, there must still be retained a gratitude for the benefits received from the common good in the native land.
     Furthermore, every New Church man knows he must shun the evil in self, and at the same time seek the good in the neighbor, not the reverse. He must neither murder the neighbor on the natural plane, nor kill on the moral plane by undermining another's reputation. Malicious gossip and careless talk, we know, can slay another's use in this world with as much effectiveness as a mortal blow. But because our country is a degree even higher than the individual, so must we shun the evil of murder even more with it! Undermining the reputation of our government or its leaders, deterring its effectiveness to serve the welfare of the common good, is a greater evil than doing so to the individual.
     Constructive criticism, carefully balanced with proper encouragement, has its place in life. Parents, who are also citizens, have an obligation to correct and amend within the provinces of their responsibilities. It is also well known that their voice is more likely to be heeded when spoken through example. If providence leads us to an office in government, the same rules apply. Revelation should constantly guide us to establish civil and moral order as receptacles of spiritual order, for only then can true freedom reign throughout the land.
     But if we do not hold an office, it is not according to the Decalogue to undermine by cruel criticism those who do. This is to open the door of the hells within us, permitting them to destroy the confidence of others in what natural good does exist in our government.

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The sphere of heaven within us can alone lead us to see the good in the neighbor, our country, and show us the way to serve the common good most effectively.
True patriotism, we are told, when practised in this world, prepares us to receive the Lord's kingdom of heaven.* The sounds of a national anthem should stir not only affections for our native land but also our love to the Lord. The memory of those who fought and died for our freedom should center on their cause of justice, and on a freedom akin to that of the kingdom of the heavens. The glory of our nation's flag should symbolize not only a rich and bountiful heritage, but those declared principles which place their trust in God.
* AC 6821.
How we seek out the good or the evil in our country determines exactly how we will seek out our heaven or our hell in the after-life. Genuine patriotic spirit is neither blind allegiance to the flag, nor an abuse of the freedom of speech. It is seeking the Lord in the neighbor wherever He may be found. When we see order that encourages freedom, He is there. Where common good is preserved and fostered, even at the price of personal sacrifice, He is there. And when we personally seek to serve the good in this neighbor our country, yea, He can be found within us! For when we seek the kingdom of the heavens, and its justice, all those things shall be added unto us.
PERMISSION OF EVIL 1967

PERMISSION OF EVIL 1967

"It is believed that evils, too, are from the Divine, because the Divine permits them and does not take them away; and he who permits, and does not take away when he is able, appears to will and thus to be the cause. But the Divine permits because it cannot prevent, or take away. For the Divine wills nothing but good, and if it were to prevent and take away evils, that is, those of punishments, vastations, persecutions, temptations and the like, then it would will evil; for then such persons could not be amended, and evil would increase until it had the dominion over good. The case herein is like that of a king who acquits the guilty. He is the cause of the evil afterwards done by them in the kingdom, and is also the cause of the consequent license taken by others; not to mention the fact that the evil person would be confirmed in evil. Therefore a just and good king, though able to take away punishments, nevertheless cannot do it, for in this way he would not do good, but evil." (Arcana Coelestia 8227: 2)

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WRITINGS: A SURVEY 1967

     The Doctrinal Works

     THE THEOLOGICAL WORKS

     The next work in this subgroup, also a fragment, is Precepts of the Decalogue. It consists of a series of propositions, written down as chapter heads and subheads, for a projected work on the consummation of the age, the New Church and the life of charity, in relation to the Ten Commandments.
     Next come three little works, Doctrine of the Lord, Doctrine of the Sacred Scripture, and Doctrine of Faith which, together with Doctrine of Life, were referred to by Swedenborg and are published as "The Four Doctrines." In the first of these three works we have the organized teaching of the Writings concerning the Lord as the Word, the nature of the work of redemption, the glorification of the Human, the sole Divinity of the Lord, and the Holy Spirit as the Divine proceeding. The teaching is confirmed abundantly at every point from the Old and New Testament Word.
     In the second of these three works we are shown that the Word is the Divine truth itself, and that it contains throughout a spiritual sense from which it is Divinely inspired and holy. The characteristics of the sense of the letter and its functions are then considered; the relation of the church to the Word, and thereby to the human race, is developed; and the necessity of the Word is made clear.
     Doctrine of Faith, the third work, defines genuine faith as an internal acknowledgment of truth from inward sight of it, contrasts this with the blind faith of the former church, distinguishes knowledge from truth, and shows the impossibility of separating faith from charity. The formation of faith is worked out; the true Christian faith and the faith of the day are stated for contrast; and the main representatives in Scripture of those who are in faith alone are enumerated.
     Summary Exposition, sometimes wrongly entitled Brief Exposition, is a small, closely reasoned treatise which examines and contrasts the doctrinal tenets of the Roman and Protestant churches with the doctrines of the New Church; shows that the New Church is separate from the old in the spiritual world and must be separate on earth; and demonstrates that without the second coming of the Lord no flesh could have been saved.

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It is possible that no other work of the Writings has aroused less general interest among New Church men! Yet its militant, uncompromising statements are those which especially show that the New Church is new and a church, and are our authority for a distinct and distinctive church organization and life; and it is the work which was Divinely selected for the inscription, Hic Liber Est-"This book is the Advent of the Lord."
      Although still included in the list published in the Liturgy, Justification and Good Works is not a work of the Writings at all. It is a digest of some of the dogmatic decisions of the Council of Trent, convened by Rome to restate and confirm the dogmas which seemed to be threatened by the Reformation, and it does not contain a line of New Church doctrine.
     A Sketch of the Ecclesiastical History of the New Church is a fragment consisting of jotted notes. As the New Church had not been organized when it was written, and the number of receivers could scarcely have amounted to more than fifty people, its title suggests that the true history of the church is the history of the reception of the Writings. It contains the well-known statement, "the books written by the Lord through me are now to be enumerated"; and the information about the Hic Liber Est inscription on Summary Exposition.
     Canons of the New Church contains in brief compass the whole theology of the New Church. As used in theology, the term, canons, means an authentic summary of doctrine and a standard of orthodoxy, and the new reader who is looking for this will find the work especially valuable. The doctrines treated are those of God, the Lord the Redeemer and Redemption, the Holy Spirit and the Divine Trinity; and the treatments form as it were an outline of the first three chapters of True Christian Religion. The prologue contains another well-known sentence: "At this day nothing else than the self-evidencing reason of love will re-establish the canons of faith] because they have fallen."
      Egyptian Hieroglyphics, a short work, demonstrates, as its title suggests, that some knowledge of correspondences remained in Egypt after it had been lost elsewhere, and was the origin of the picture writing of the Egyptian priests.

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REVIEW 1967

THE SOUVENIR OF THE SWEDENBORG SOCIETY OF SOUTH INDIA. Published by G. Rajamanikkam Chetty, Swedenborg Society and Book Depot, Katpadi, South India, 1967. Paper, pp. 16.

     Issued to commemorate the 279th anniversary of Swedenborg's birth, this pamphlet appears appropriately also in the centennial year of Mr. D. Gopaul Chetty, who devoted his life to the spread of the Writings in his country. The author begins with a short statement about Swedenborg and his unique claim, in the course of which he cites scholarly testimony to a resemblance between the doctrines of the New Church and Saiva Siddhanta and a certain agreement with Vaishnavaism. He then turns to the history of the Swedenborg Society of India, first in Bombay and then in Madras.
     To read this section is to be reminded of the names connected with the effort to spread a knowledge of the Writings in India: Prof. M. R. Bhatt; Mr. H. N. Morris who, after a visit to India, became a lifelong supporter of the work; Mr. A. E. Penn; Mr. D. Gopaul Chetty; Dr. David and now Mr. Chetty's son, the author. As in South Africa, the movement began with the apparently chance discovery of a book, in this case a life of Swedenborg come across casually by Prof. Bhatt. In India, however, the movement took the form of a Swedenborg Society rather than a church, the effort being to spread the Writings through a book room, by articles in the press, and by other means. The Hindi Swedenborg Society was formed in 1914, Prof. Bhatt being its first president; and with the help of the Swedenborg Society in London a branch book room was opened in Bombay, with Mr. A. E. Penn as agent and secretary. Mr. D. Gopaul Chetty-writer, translator and propagandist-became the second president and started the work in Madras, being succeeded eventually by Dr. David.
     In 1963, the author revived the Madras Swedenborg Society started by his father for the "study and dissemination of the doctrines revealed by Swedenborg." The work is done through a book depot, Tamil translations, a reference and a lending library, and a Swedenborg Center in which meetings are held periodically. Although the results cannot yet be measured, it is inspiring to know that for half a century a small but dedicated group of men has labored to spread the Writings to many parts of India in the only operation of its kind in that vast country.

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EXTREMISM 1967

EXTREMISM Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

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$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     One of the most deplorable and alarming features of our times is extremism. What is deplorable is that it exists at all; what is alarming is its ubiquity. In the approach to international affairs, in attitudes to foreign and domestic issues, in race relations, in party politics, and even in religion, we find at both ends of the spectrum extremists who are usually vociferous, sometimes articulate, and often highly persuasive. Indeed, so widespread has it become that extremism expresses itself even in dress, appearance, manners and personal conduct.
     Extremism is not wrong because this or that is its objective. It is wrong because it is extreme I It always represents a serious imbalance-an excess of emotion over intellect, a dominance of the will over the understanding that eventually makes the understanding captive. The man whose purposes are extreme soon thinks only extremery: so much so that he can see virtue only in his own particular extremism, and in it alone that which can protect the values and institutions he prizes most.
     The fact is, however, that virtue never lies in extremes, This is important for us. True morality is the basis for spiritual life, and moral virtue does not reside in extremes but is arrived at by moderating and balancing them. In some contexts, the middle of the road has become a suspect if not a despised area. Yet that, in fact, is where the moral man stands, striving in the light of truth to steer a middle course between the extreme left and the extreme right in every situation; and-only as more men move to this middle ground will extremism be recognized as unworthy of free and rational beings.

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COURAGE OF CONVICTION 1967

COURAGE OF CONVICTION Editor 1967

     On a certain occasion the Lord warned His disciples that when the Son of Man came in the glory of His Father, He would be ashamed of those who had been ashamed of Him and of His words in this adulterous and sinful generation. Point is given to this by the testimony of John that "among the chief rulers also many believed on Him; but because of the Pharisees they did not confess, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God." The questions raised here are: Do we always have the courage of the convictions we profess? Are we always prepared to stand up unflinchingly for the Writings when the need for such a stand is clearly indicated?
     Certainly we are not called upon to shout our convictions from the housetops-to "witness" for the Lord on any and every occasion! As an ancient book observes, there is "a time to keep silence and a time to speak." The Lord also counseled His disciples to be prudent as serpents, and advised them not to cast their pearls before swine. However, we are not thinking here of those occasions on which a prudent reserve, or even silence, may best protect the truth against the ridicule or scorn of those whose hostility is evident. Swedenborg spoke readily of his spiritual experiences, but withdrew into silence when he felt that mere curiosity or a desire to make fun had prompted the inquiry.
     Rather are we thinking of those occasions on which a word that should be spoken to those who might be expected to be responsive is left unsaid, or a moral imperative to make our position clear is passed over in silence. Peter's denial of the Lord was spoken; but may not silence itself be a denial-a seeming acquiescence in evil and falsity? May there not be occasions when the duty to try to call others back to thinking and concluding from the Writings is avoided from unworthy motives: fear of what others may think of us; fear of being branded as naive, old-fashioned, unrealistic, or unresponsive to change? The question is left for consideration; for judgment must eventually come.
THAT YOU MAY BE BETROTHED 1967

THAT YOU MAY BE BETROTHED Editor 1967

Between birth and death, the most profound change in the rhythm of life is effected by marriage. In the General Church marriage is usually preceded by the Rite of Betrothal. This is in accordance with the teaching of the Writings that consent, which is the essential of marriage, ought to be confirmed and established by a solemn ceremony; and a couple who enter into it with understanding and affection of the uses it can serve are performing a significant act of worship.

325

     An engaged couple who come before the Lord, as represented by a priest, to confirm and establish that they have pledged their love and plighted their faith each to the other, to invoke the Lord's blessing on their marriage, and to ask that He may prepare them for a conjugial union, are expressing the essentials of genuine worship. They are acting freely in response to the Lord's revealed will for them, and are expressing love to and faith in Him, and at the same time the highest concern each for the other. Primarily they are not thinking of themselves individually, or even of each other. Together, as the one man they hope to become, they are approaching the Lord as the Source and Giver of conjugial love; and in praying that He may prepare them for that love, they are really asking that He may build His church within them by removing from their minds and lives all that is opposed to it.

     Thus, although we may not always think of it as such, Betrothal, like the sacraments and other rites of the church, is an act of worship. It is worship of the Lord, whose Divine Human is the source of conjugial love; and when genuine it is worship from the Lord, since He alone can give to a couple the affection of the things it can bring about. Specifically they are asking that their souls may be inclined toward and their love be determined to each other; that the internal affections of each may be revealed to the other and brought into conjunction, and their spirits thus enter into a marriage and be more and more consociated; and that as a result of this internal conjunction being effected before marriage, conjugial love may progress regularly from its beginning to the nuptial flame. They are seeking a marriage of the spirit before that of the body, and this only the Lord can grant.
     Betrothals are usually solemnized privately. This does not mean, however, that the church and its societies have no part in them. Betrothal is not only peculiar to the General Church; it is the only distinctively New Church ceremony among our sacraments and rites, since the others, though given a new meaning and use, are common to all Christian churches. It exalts the idea of marriage as a spiritual union, an elevation of the spirits of a man and woman as preparation for the orderly descent of the spirit after marriage. Its regular use in the church from heartfelt conviction is a recognition of the truth that marriage is a Divine institution and that its holiness comes from the Lord's presence in it; an expression of faith that conjugial love is from the Lord and is the most holy of all loves. Those who support it, and celebrate its performance, can by their sphere strengthen those who are betrothed.

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SWEDENBORG AND PIKE 1967

SWEDENBORG AND PIKE PAUL ZACHARIAS 1967

Editor of NEW CHURCH LIFE:

     I have no desire whatsoever to engage in a theological debate with the editorial staff of NEW CHURCH LIFE, mainly because any such verbal fencing is too often futile and non-productive. However, you do lay some pretty devastating charges in my direction in the May issue of NEW CHURCH LIFE, to which I should like to respond briefly.
     In my earlier article in the MESSENGER I made the observation that, essentially, Swedenborg and Bishop Pike would agree in their concepts of: the oneness of God, the primacy of love, and the reality of eternal life. I am well aware that as to details, many differences can be found. Pike is too often vague and unsure of himself, especially in his concept of the Lord. However, in substance, he has certainly captured the spirit of the New Church teachings in these three areas. Any openminded reading of Pike's views will verify this observation, and I would suggest that you investigate this matter for yourself. And as you read, bear in mind the impact of John 6: 63.

     You say: "The writer's statement that 'Bishop Pike is one of our most effective missionaries' can be dismissed." Dismiss it if you will; nevertheless it is true. When I used the word "our" in this context I was not, of course, referring to any denomination, whether it be the General Church, Convention, or what have you. I had in mind the New Church Universal; the invisible body of Christ which includes all people in the world who are living genuinely good lives. I believe the vast majority of the MESSENGER readers (at least in Convention) understood the use of the word "our" in this wider frame of reference. To me this New Church Universal is more important than the external organizations, and I am happy to acknowledge the growth of this spiritual element in the world today. Men such as Pike, C. S. Lewis, David Roberts and many others are spiritual pioneers; in their own fashion they are helping to clear the underbrush away so that the New Age may be established. I can't help but wonder why you cannot see this! It seems so patently obvious that the Lord is going to use sensitive men of today to help establish His kingdom on earth. Life moves forward, not backward, and that forward thrust comes from the Lord's Spirit leading spiritually alert men into ever deeper religious concepts. And to claim that only the New Church organizations have these new spiritual perceptions is to be fantastically vain and myopic.
     You take exception to my statement: "The Virgin Birth . . . is not a cardinal article of religious belief." In various forms Swedenborg says: "There are three essentials of the Church: the acknowledgment of the Divine of the Lord, the acknowledgment of the holiness of the Word, and the life that is called charity."

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This simple statement is sufficient for me. There must be untold millions of people in the world who, in their own way, believe that the Lord Jesus Christ is Divine. Their understanding of what is meant by "Divine" will differ from ours; they will use different expressions and thought patterns; some will have reservations concerning the Virgin Birth. But are these qualifications so terribly important? They believe that the Lord is God and Savior and they are trying to serve Him to the best of their ability. Do you really think that the Lord quibbles over their intellectual concept of the Virgin Birth? The whole burden of the Lord's preaching on earth was; "Follow Me!" This matter of theological hairsplitting was, and is, of secondary importance to Him. Should we not expand our horizons just a little?
      One final thought. In Arcana Coelestia 1799 we read: "In the Christian world it is doctrinal things which distinguish churches, and from them they call themselves Roman Catholics, Lutherans, Calvinists, etc. They are so called from mere doctrine, which would never have been if they had made love to the Lord and charity toward the neighbor the principal of faith, for then these things would have been only varieties of opinion about the mysteries of faith, which true Christians would leave to everyone according to his conscience, and they would have said in their hearts that he is truly Christian who lives as a Christian, or as the Lord teaches. . ."
      Why is it that passages of this nature, which are found so frequently in Swedenborg's teachings, are so seldom found in the pages of NEW CHURCH LIFE?
      PAUL ZACHARIAS
          Church of the Good Shepherd
          Kitchener, Ontario, Canada
GLOOM AND SUICIDE 1967

GLOOM AND SUICIDE GLORIA H. ALDEN 1967

Editor of NEW CHURCH LIFE:

If the author of "Gloom and Suicide" NEW CHURCH LIFE, January, 1967, had hopes of response to his excellent article, he must surely not be disappointed. The subsequent discussion, including the article in the latest issue of THETA ALPHA JOURNAL, has been equally thought provoking.
While it is discouraging to see the various assortment of evils that seem to be increasing about us, we need not be too surprised about it, for we know that man is born into evils of every kind, and would rush headlong into hell, were it not for a merciful Providence that gives us the opportunity to reform.

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Throughout history, nations have risen and fallen, churches have fallen, peoples have been persecuted and wars have been fought; and whether these were of the Lord's will or of permission, they were still in Providence. The Lord's government goes on. Prophets of gloom and doom forget this.
     What can we do? We cannot reform the world, but we can reform ourselves; or rather, we can allow the Lord to reform us by the shunning of evil. Therein lies our hope. And while we are about this lifelong task, a few thoughts come to mind as to how we can create a more healthy climate for our children.

     It may first behoove us to make a more realistic appraisal of ourselves. We are almost daily required to make judgments on every plane of life- civil, moral, and, hopefully, spiritual. Yet we know that at best we are but imperfect beings, and that it is only by constant struggle that we can hope to become less imperfect. Our judgments are neither infallible nor absolute. I can put it no other than the author himself: "No man, New Church man or otherwise, has a private pipeline to the Almighty which gives him an irrefutable understanding of civil affairs." Does this not also apply to the other planes of life?
     It is interesting to note Webster's Dictionary's definition of "critical":
1) Inclined to criticize, esp. unfavorably; captious, censorious. 2) Exercising, or involving, careful judgment; exact; nicely judicious. We might well ask ourselves which definition applies to us when we are making judgments.
     Yet it is not alone by our attitudes that we can influence our children; equally important is our emphasis on external order. Do we insist on rules of order, on obedience, courtesy, kindness, good manners, respect for authority, and all the things that are the foundation upon which the house can be safely built.
     We cannot completely shield our children from evil, for do they not see it all around them? And I do not mean just the "outside" world either. We can, of course, protect them from violence and things that are beyond their state. In this connection, it is comforting to know that all TV and radio sets come fully equipped with a button marked "Off"!
     So our responsibility is twofold: to set the example, and to set the limits. When we set the limits we unburden our children and give them security. We let them see the boundaries that they so desperately need, and that they so desperately rebel against. Unhappy is the child who has nothing to rebel against.
     But how do we set the example? This brings me back to the thought stated earlier. While it is true that we need an enormous amount of self-discipline to keep our externals in order, we do need to examine our attitude.

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If we overlook our frailties and think that because we have the church we necessarily have all the right answers, then we are self-righteous; and our children will feel it, just as they feel intolerance, injustice, prejudice and arrogance. If we humbly seek truth and earnestly desire good, we will realize that our goals are not achieved except by long, hard struggle. But the promise, there and there, is one of hope. Are we not, by this attitude, a better example to our children? Perhaps then we can give them something else they desperately need: the opportunity to look not only at the aforementioned boundaries but also upward.
GLORIA H. ALDEN
FREE DECISION 1967

FREE DECISION Editor 1967

"In respect to the liberty of the human mind, the learned take different positions. There are those who assert that in things divine and spiritual, man is left no liberty save one that is shadowy and hardly recognizable. There are some who say that full liberty is left him in things worldly and corporeal; but others retort that this is slavery rather than liberty, for the mind is thus held in chains by the affections of its animus. Then there are those who assert that there is no liberty whatever, though it may appear as though there were; for we are led away either by our own loves or by other loves which flow into the sphere of our minds, or by some absolute divine direction with carries us off as a torrent or sail carries a ship. Add to this [the argument] that if there are no loves proper to the mind, but all flow into it from above or below, then all right and decision would belong, not to the mind, but to the soul or the body, and the mind would seem to be made up, as it were, of their affections. But let us dismiss these controversies. To take up arguments and refute them would be a barren undertaking; for if we stick to arguments borrowed a posteriori, that is, from a multitude of effects, we but clash with minds as in a dense and dark forest, and would not extend our vision beyond the nearest bill.
"That our minds can freely decide, or freely think, and, when impossibilities do not hinder, can freely will and act, is acknowledged by all men. Without liberty to think or to act in conformity with our thoughts, there would be no understanding and no will. The very word 'will' would be an exile from our vocabulary, for we would not know what it was. Without free decision, there would be nothing affirmative and negative." (Swedenborg: Rational Psychology, nos. 351, 352)

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Church News 1967

Church News Various 1967

     SAN FRANCISCO, CALIF.

     When we began as a circle many years ago, there were few visits, and these fell generally in the middle of the week. The circle grew, and so did the number of visits by our pastor. We grew to four, six, then nine visits annually; and the two-day schedule consisted of a Saturday night class and a Sunday morning service, both held in the homes of members.
     A little over a year ago we made an arrangement with a local church, centrally located, to use its chapel every other Sunday. This took much of the burden off the hostesses and gave us the opportunity to advertise our services, thanks to a fixed location. We are now favored with a visit from the pastor every other week, instead of monthly, with lay services between as previously. Mr. Soneson has been willing to conduct a regular morning service in Glendale, four hundred miles south; catch a bite of lunch on the way to the airport; and then jet to San Francisco to give an afternoon service in our chapel. His schedule on Monday afternoon includes a class with the children of the circle, presently there are ten who can attend regularly; and after a pleasant but rushed dinner he holds a doctrinal class at night in the home of the host and hostess. He then returns to Glendale on Tuesday morning to resume his duties with the Los Angeles Society.
     On alternate Sunday mornings the children take part in a highly developed Sunday school program which consists of discussion of stories from the Word, learning recitations and songs, and Hebrew lessons. These services have been developed under the able leadership of Mrs. Ray Wyland (Ruth Cranch), with the mothers in the circle functioning as alternate teachers.
     In recent months our membership has been increased by the Tom Ayes, from the Glendale Society; the Bob Bedfords, from the Seattle area; and the Gordon Smiths, from Milwaukee. In addition, we have had several visitors from all parts of the country, including our servicemen stationed nearby at Fort Ord. As of this writing, we have had eight regular services in the new year, plus a festival lay-service at Easter, with an average attendance of thirty-four, which makes even our singing sound presentable. Of course, we would love to welcome any more newcomers!
     For the Nineteenth of June this year we are planning a dual celebration. On Memorial Day there will be a barbeque picnic for the children; and on June 12 there will be a banquet, complete with a master of ceremonies and a program of speeches.
     We shall be looking forward to seeing the Harold Cranches, who will be traveling west this summer to visit their relatives and church friends whom they left behind last fall when they transferred to the Toronto Society. We shall report on their visit in our next summary of circle activities.
     JONATHAN P. CRANCH

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The 70th Annual Meeting of the Swedenborg Scientific Association was held on Sunday evening, May 21, 1967, at the Civic and Social Club in Bryn Athyn, with an attendance of thirty-four members and twenty-seven guests.

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     Mr. Donald C. Fitzpatrick, Jr., was re-elected as president, and the following were elected to the Board of Directors: Messrs. Elmo C. Acton, Lennart O. Alfelt, E. Boyd Asplundh, W. Cairns Henderson, Hugo Lj. Odhner, Joel Pitcairn, Kenneth Rose, Tomas Spiers, and Miss Morna Hyatt. At a meeting of the Board later in the evening the following officers were re-elected: vice president, Mr. Charles S. Cole; secretary, Miss Morna Hyatt; treasurer, Mr. E. Boyd Asplundh; editor, Mr. Edward F. Allen. The president welcomed the Rev. Elmo Acton as a new member on the Board, saying that all who know him will know that he will make a real contribution to the uses of the Association.
     The treasurer reported that dues are running behind, but contributions have made up the difference so that income has exceeded expenditures.
     The secretary reported the following items from the minutes of the meetings of the Board of Directors. The Fibre and Philosopher's Notebook have been put on microfilm so that reprints may he ordered at any time in any quantity. Swedenborg's Selected Sentences will appear in English for the first time in the NEW PHILOSOPHY; reprints will be available. Work on translating The Brain has been discontinued until a translator with spare time is available. The suggestion that meetings be held at the time of General Assemblies is being favorably considered. The Board is grateful to Mr. Wilfred Howard for his work at the General Church Book Center in promoting interest in Swedenborg's philosophical works.
     The editor's report noted a welcome increase in the material available for publication. Now the only delays are caused by lack of time for the editor and his assistants to get the material ready for print. Thanks are due to these assistants, Messrs Lennart Alfelt, Donald Fitzpatrick, Jr., and Kenneth Rose, and especially to Miss Beryl G. Briscoe for her editorial work on Selected Sentences.
     Reports from Toronto and Glenview brought news of small but active philosophy groups in those centers.
     Professor Allen delivered the annual address, on "The History of the Concept of Free Will." He began in a light vein by listing various writers and philosophers from Homer to Marx as for or against free will. He then went on with examples from literature to show man's concern with his relation to an omnipotent and omniscient God and with determinism, cause and free will. He summed these examples up with a quotation from the Syntopicon. Whether or not he is aware of it, each man must and does formulate for himself some philosophy on these matters.
     Heraclitus asked about change. Others denied change. Modern science deals with changes, but also depends on a fixed framework in which activity takes place. The Lord's influx emanates from His enduring and unchanging presence.
     The question is: are Divine acts and human acts evidence of free will? Heraclitus and his contemporaries did not recognize this question, but Heracitus taught that there is fixed and unalterable law.
     Plato does not use the word "will" but be writes of the function that we call will. Some contemporary writers call Plato a totalitarian. Others see that in Plato's state it is always possible for the individual to rebel, and Plato's primary aim was to preserve the spirit of the rebel. In his portrayal of Socrates he tried to show how the weak and fragile individual can use his reason to combat totalitarianism. The Divine Creator placed responsibility upon man to order his life so as to live justly and wisely. Man is free to control his passions but also free to allow them to destroy the harmony that would enable him to live in a proper way.
     The Sophists questioned all positive teaching. Socrates taught that knowledge is virtue and man's crowning achievement. Having attained knowledge, man would be good. Thus through knowledge man had some influence on his destiny.
     Freedom of man was central in Aristotle's thinking. Morality is a matter of free choice. Virtue is a disposition or habit involving deliberate purpose or choice.

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     The Epicureans in looking to the good life placed upon man the responsibility to choose certain things and not others. In the previous century Democritus' theory of atoms with their natural motions had endowed nature with a determinism which left no room for freedom. Lucretius and the Epicureans as- signed to the atoms some element of will, some individuality and spontaneity of action not determined by a unique cause and effect relation. Here we see a foreshadowing of the monads of Leibnitz.
     The Stoics stressed reason. Man is free when he acts in accordance with the eternal laws of reason. God Himself must act according to law.
     The early Christians were concerned with charity and faith. These imply choice but for the most part they did not consider the philosophical questions connected with free will. Origen does treat of free will in his work, On First Principles; confirming its existence by reason and by quotations from the Word, but also pointing to some passages which seem to indicate that God makes the choice. Denial of free will and the teaching of predestination begins with St. Augustine. Whereas the Church had taught, "You will die if you sin," the martyr was now told, "Die that you may not sin." Aquinas recognized the freedom of the human will as a faculty distinguishing man from beast; yet he accepted the Augustinian doctrine of original sin. He taught that while grace is from God, man must co-operate and therefore is in a sense responsible.
     Descartes recognized the implications of the mechanical determinism of modern science. He believed that all things of nature, even emotions, are to be explained mechanically, yet he accepted the existence of free will both of man and of God.
     The mechanistic or naturalistic philosophy of the 19th century was based on Newton's work. The Newtonian principles, stating laws which are obeyed by nature, are deterministic. How can free will exist in a deterministic world? Descartes found his solution to this problem in dualism. Free will is on a different level of creation from body and nature. Kant found no place for freedom in a world ruled by causal relations, and so retreated to idealism.
     Dualism is criticized today. Many betake themselves not to idealism but to materialism and solve the problem by ruling out free will.
     In the 20th century Heisenberg's indeterminacy principle was hailed by some as allowing for free will (reminiscent of the Epicurean argument over Democritus's atoms). However, as Pollard, a contemporary physicist, has recognized, the random motion of the particles of matter in the human brain or elsewhere can in no way explain the subjective experience of one's own freedom. Pollard outlines a basis for freedom in what he calls the "twofold nature of reality." He speaks of scientific thought as an intellectual prison from which man must escape in order to "think biblically" about the phenomena of nature.
     After presenting this outline, Professor Allen gave some examples to show how it could be infilled and how various philosophers have seen facets of what the Writings teach about free will and the new will which is formed in regeneration. He cited Schopenhauer, John Stuart Mill, John Dewey, Allan M. Munn and others, and discussed problems connected with both a dualistic and a monistic approach, as well as a modern version of animism which attributes some degree of free will to elementary particles.
     The paper concluded with a treatment of Divine Omnipotence and Divine order. It showed that determinism and order on the physical plane are a necessary substructure for freedom of action.
     In the discussion following the address Mr. Fitzpatrick thanked the speaker and noted that the topic could form a focus for the whole history of philosophy. It touches on much that is prominent in man's thinking today. Freedom is the goal-politically, civilly and morally-in every area of human life and interest.
     Rev. W. Cairns Henderson congratulated Professor Allen on the thorough if admittedly incomplete survey. A theologian is concerned with the problem of reconciling the omnipotence of God with the fact that not all men are saved. Augustine seems to have introduced determinism into Christianity in order to combat the heresy of Pelagius, who had emphasized free will and human responsibility to an extreme.

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A poll of contemporary theologians on the subject of free will would probably produce more "yes" than "no" votes. Barth's conclusion is probably the least satisfactory-that sin cannot be overcome until confessed but cannot be confessed until overcome. Baillie has concluded that a believer acts freely but only when he acts from God. The problem today is to     reconcile human freedom with deterministic theories. Men reject theological determinism but accept mechanistic determinism. Pollard has suggested some     possible lines of approach to this problem. We New Church men must recognize that problems exist and not take refuge in a "faith alone" attitude. We should attempt to think them through in the light of the Writings.
      Miss Lyris Hyatt questioned Professor Allen's placing of Chaucer among those against free will. His "Parson's Tale" would seem to indicate the opposite position.
      Professor E. Bruce Glenn asked for the source of the quotation, "All reason is against free will, and all experience is for it." * He pointed out that in some senses this is true. The reasoner can always find another cause behind a cause. The man of experience may he unable to find a reason why a man has done what he has done, but he may believe in God and His mercy. A Protestant thinks of God's grace, by which he often means God's whim. A New Church man believes in God's mercy. God in His mercy has given man a part in his own salvation. Jonathan Edwards in "The Freedom of the Will" concludes that there is no free will. The new determinism rampant today pictures man as tossed on a stormy sea with no laws of order-a situation pictured by Aristophanes over 2000 years ago.
* EFA later located this in Samuel Johnson.
     Mr. Glenn replied to Miss Hyatt's question by saying that Chaucer showed himself against free will in Troilus and Criseyde. Those who are against free will take refuge in irony. Those who believe in it write tragedy. Tragedy is the great declaration in literature that God permits man to be free for his own sake.
     Professor Allen quoted the line from Troilus and Criseyde, "All that comes, comes by necessity." He concluded the discussion by saying that the history of the use of the term "will" would make an excellent paper. In this connection he referred the audience to Swedenborg's Philosopher's Notebook on the subject of Augustine, which shows Augustine to be more open to the idea of free will than the address would indicate.
     The address and minutes of the meeting will be published in the July-September issue of the NEW PHILOSOPHY. Those interested in obtaining copies or in becoming members of the Swedenborg Scientific Association are invited to write to Mr. E. Boyd Asplundh, Treasurer, Bryn Athyn, Pa. 19009.
     MORNA HYATT,
          Secretary

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General Church of the New Jerusalem 1967

     Announcements

     FIFTY-SECOND BRITISH ASSEMBLY

     Members and friends of the General Church are cordially invited to attend the Fifty-second British Assembly of the General Church of the New Jerusalem, which will be held in Colchester, July 14-16, 1967, the Right Rev. Willard D. Pendleton, Bishop of the General Church, presiding.

     Program
Friday, July 14

     6:00 p.m. Tea

     7:30 p.m. First Session. Address by Professor E. Bruce Glenn

     9:00 p.m. Open House in the Schoolroom

Saturday, July 15

     10:00 am. Second Session. Presidential Address
     1:00     p.m.     Luncheon
     2:30     p.m.     Third Session. Address by the Rev. Donald L. Rose
     8:00     p.m.     Social at the Embassy Suite

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Sunday, July 16
     11:00 am. Service with address for children and sermon
     12:15     p.m.     Assembly photograph
     1:00     p.m.     Luncheon
     3:00     p.m.     Holy Supper Service
     4:30     p.m.     Garden Party at "Hill Croft," Braiswick
New Church Club 1967

New Church Club 1967

The Assembly will be preceded by a special meeting of the New Church Club at Swedenborg House, London, commencing at 6:45 p.m., with coffee and light refreshments. At 7:15 p.m., the Right Rev. Willard D. Pendleton will speak on "The Academy of the New Church."
FIRST DAY 1967

FIRST DAY Flora W. Odhner 1967

'Ere ever God had said, "Let there be light," "Thick darkness lay upon the face of the abyss," And Darkness-alone-was nothingness. Then there was light, and the light made of the darkness
Something. Dark became night, and night is many things.

Night is a mirror, where the inward eye Searches the visage of the soul for blemish, That, found, daylight may heal.

And night is Temptation; a dark pot
Where simmering hurt boils to defiance,
And futile threat, and fantasies of vengeance
Exploding into vapor;
Until, at length, by its very heat
It steams itself dry,
Leaving the vessel cleansed
For healthier and happier inflowing.

Again, night is Submission, when the selfhood sleeps,
Floating the spirit on the tide of Infinite Will.
And night is a lullaby; the memory of stilled voices
Loved and loving, and hands that held our own
The while we learned to say, "Thy will be done."

So light made of the dark a purging and a healing;
"And the evening and the morning were the First Day.
And God saw that it was good."

Flora W. Odhner

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ORDINATION INTO THE THIRD DEGREE 1967

ORDINATION INTO THE THIRD DEGREE ELMO CARMAN ACTON 1967

No. 8

AUGUST 1967
     The ordination of the Rev. Elmo C. Acton into the third degree of the priesthood on June 4, 1967, was the seventh such ordination in the history of the General Church. Our first Bishop, William Frederic Pendleton, was, of course, already in the episcopal degree when the General Church was formed in 1897. The other priests ordained into the third degree were: Edward Crary Bostock, October 19, 1902; Nathaniel Dandridge Pendleton, October 27, 1912; George de Charms, March 11, 1928; Robert James Tilson, August 5, 1928; Alfred Acton, April 5, 1936; and Willard Dandridge Pendleton, June 19, 1946.
     While it would be of order, in case of need, for the Council of the Clergy to exercise the episcopal function of ordaining a priest into the third degree, the presence in the church of several priests of that degree gives added assurance that the ordaining power can be exercised in the normal way. It also provides much needed assistance for the Bishop in his function as General Pastor of the church. The Right Rev. Elmo C. Acton will still be engaged mainly as Dean of the Bryn Athyn Church. As a theologian, and as a pastor and headmaster of long experience, he enters into the episcopal degree and into the duties that will be assigned to him with the confidence and regard of both the priesthood and the laity. His declaration of faith and purpose and the sermon preached by the Bishop of the General Church at the ordination service follow.

Declaration of Faith and Purpose
     I believe in the Lord Jesus Christ, the one God of heaven and earth_ one in person and essence, in whom is the Divine Trinity of Father, Son and Holy Spirit; who in His Divine Human is present and visible to angels and men.
     I believe in the Divine authority of the threefold Word, the Old Testament, the New Testament and the Writings. I believe that the Writings, as an immediate revelation from the Lord, constitute His second coming.

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I believe that the Church of the New Jerusalem is a new dispensation of the Lord's church with man, the crown of all the churches that have hitherto existed on earth.
     I believe in the life after death, in heaven and in hell, and that the life that leads to heaven is a life according to the precepts of the Decalogue.
     In presenting myself for inauguration into the third degree of the priesthood I acknowledge that the priesthood in its threefold order is of Divine institution in order to provide that the Divine may be among men. Order itself is that presence of the Lord in the church, and I pray that, in humility and faithfulness, I may observe and uphold that order, and so serve the Lord in the establishment of His church upon earth.
     Before the Lord and in the presence of the people of His church gathered here, I affirm my solemn vow to perform the duties of the office to the best of my ability that the Lord, through His office about to be adjoined to me, may lead and bless His people.
     ELMO CARMAN ACTON
USES OF THE PRIESTHOOD 1967

USES OF THE PRIESTHOOD Rev. WILLARD D. PENDLETON 1967

     "And the priests the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto Him." (Deuteronomy 21: 5)

     It is the teaching of the Writings that the priesthood is the first of the church.* There are two reasons for this: the first is to be found in the representation of the priesthood, and the second in the use which it performs. Thus at the instauration of each of the five successive churches that have existed upon the earth, provision was made for the establishment of a priesthood.
* AE 229.
     In most ancient times the primacy of the priesthood was established in the law of the first-born. By right of primogeniture, the office of the priesthood was conferred upon the eldest son of the house. To him belonged not only the ministry of blessing but also the administration of all things which pertained to worship. To him also belonged the right to govern in civil and temporal affairs. But as families grew into tribes, and tribes into nations, the prerogatives of the head of the family were gradually transferred to the first-born of the royal line.

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Thus emerged that prototype of the Lord who was to come, an order of rulers in whom the priesthood and the royalty were united. Hence the reference to Melchizedek, king of Salem, who blessed Abram after the battle in the valley of Shaveh; for it is recorded that "he was priest to God most high."*
* Genesis 14: 17.
     It would seem, however, that in the formation of the Israelitish priesthood the law of primogeniture was not applied. Instead of Reuben, the first-born, the tribe of Levi was chosen to minister unto the Lord. To understand this seeming contradiction we must bear in mind that there are two things which make the church; namely, charity and faith. Among the most ancients, charity and faith were one; they did not discriminate between them. But with the fall of man and the resultant loss of celestial perception, it was necessary that the understanding be separated from the will, and this in order that a new will might be formed in the understanding. Since that day, therefore, the appearance has been that the things of faith take precedence over the works of charity. It is this appearance that has led many to believe that man is saved by faith alone. But if faith is first in time, charity is first in end. That is why Levi, by whom the good of charity is represented, was preferred before his brother Reuben. That also is why in the formation of the priesthood of the Christian Church, John was preferred before Peter. The Writings state that this was not on account of anything in the person, but because John, even as Levi, represented the good of charity.*
* AC 7038.
      By the good of charity is meant the good of use. This is the essence of all spiritual life. Apart from the uses he performs, man cannot do good to the neighbor. That is why the Writings place so much emphasis upon the life of use. But the Writings also differentiate between uses, granting to each the excellence of the good which it serves. Because the work of the priesthood is the work of salvation, it is preferred above all the other uses which men serve; yet it is to be observed that in this use all have their part. The parent, the teacher, and whosoever sincerely desires the good of the neighbor serves as an instrumentality in the work of salvation. Hence we may speak of a universal priesthood; that is, of a ministry of love and charity in which all share who do good from a genuine affection for use.
     It is of order, however, that some should be selected, educated, and set apart to teach in the church and to officiate in the ministry of worship. This is the function of the priestly office. Into this office none may enter save by way of inauguration and ordination; that is, through the promise of the Holy Spirit and the representation of its transfer.*

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By the rite of ordination, therefore, the power of representation is conferred upon the priesthood, by which is meant the authority to represent the Lord in the ministry of worship. Like the tribe of Levi, whom the Lord separated from the people "to bear the ark of the covenant . . . [and] to stand before the Lord and minister unto Him,"** the office of the priesthood in the New Church is set apart and distinguished from all other uses.
* Can. Part IV, Chap. IV: 7.
** Deuteronomy 10: 8.
The authority to represent the Lord in the ministry of worship also carries with it the authority to instruct in His name. The reason for this is that one cannot love what one does not know. To love the Lord we must come to know Him; and as this is not possible except by means of the Word, the first or primary function of the priesthood is to teach men the truths of the Word in order that the Lord may become visible to the sight of the understanding. Hence it is stated in The New Jerusalem and its Heavenly Doctrine: "Priests ought to teach the people, and lead them by truths to the good of life."* Also, it is stated in The True Christian Religion that "enlightenment and instruction are communicated especially to the clergy because these belong to their office, and inauguration into the ministry carries these things along with it."** This does not mean that others are to be silent in matters of doctrine, but it does mean that the doctrinal instruction of the church is the function of the priesthood. But in matters of doctrinal interpretation, the priest is enjoined to leave all men in freedom provided they do not make a disturbance.*** Hence we read: "He who believes otherwise than the priest, and makes no disturbance, ought to be left in peace; but he who makes disturbance ought to be separated; for this is of order, for the sake of which the priesthood is established."****
* HD 318.
** TCR 146.
*** HD 318.
**** Ibid.
Order is the basis of all use. When order fails, uses fail. A third use assigned to the priesthood, therefore, is the preservation of order within the church. Hence the teaching that even as there must be governors over civil affairs, so there must be governors over ecclesiastical affairs.* But order is not an end in itself. It exists to the end that man may be in freedom. In all matters of ecclesiastical government, therefore, the priesthood is responsible for the preservation of freedom within the church. This applies not only to freedom of thought and opinion, but also to the freedom of the individual in his response to the uses of the church. The spirit of persuasion is an evil thing. Under no circumstances is the priest to compel the response of another. To do so is to pervert the use which the priesthood is intended to serve.

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The history of religion provides many illustrations of the abuse of this sacred office. It is a notable fact that the fall of every church has originated in the corruption of its priesthood. In ascribing to itself an authority which it does not possess, the priesthood, as any other office, is subject to perversion; and once perverted, it infects the whole church. That is why it is a matter of primary importance that the uses of the priesthood, and the authority which belongs to these uses, be clearly defined and understood. As stated, these uses are: the use of doctrinal instruction, the ministry of worship, and the preservation of freedom within the church.
* HD 313.

     In these three uses the trinal order of the priesthood is represented and expressed. In the ordering of the priesthood, therefore, it is important that we distinguish between these uses through the establishment of a threefold priesthood consisting of three degrees of priests. The first degree is essentially a teaching order, and while authorized to conduct worship and to bless in the name of the Lord, the primary function of this degree is the work of instruction. By virtue of ordination into the second degree, the priest enters fully into the ministry of worship and is authorized to serve as a pastor. As a pastor he also enters into the use of government, for a pastor is the governor of the society over which he presides. It is in the third degree, however, that all the uses of the priesthood are present in fullness, for to this degree belongs the right to serve as a governor of a general body of the church and to provide for the perpetuation of the priesthood itself through the power of ordination.
     In the exercise of his office, therefore, the priest is to look to the Lord alone. For the uses which he serves are not of man, but are from the Lord with man. While, interiorly considered, this is true of all uses, the difference is that the uses of the priesthood serve as the means whereby that which is from the Lord is represented before the people. Hence the teaching of the Writings that in the supreme sense the priestly office is representative of every office which the Lord discharges as the Savior.* Hence also the teaching of the letter of the Word concerning the Levites, of whom it is said: "They are wholly given unto Me,"** "that they may execute the service of the Lord."***
* AC 9809.
** Numbers 8:16.
*** Numbers 8:11.
     It is, then, in order that that which is Divine may be represented and known among men that the Lord in establishing the New Church has provided that there may be a priesthood. The call to the priesthood of the New Church, however, does not come as an inner voice; neither is it to be associated with some mystical process in which man has no conscious part.

342

The call to the priesthood is perceived by the man as a delight in the ministry of worship. Like every other love which is of use, this delight is from the Lord, but it differs in quality even as the use which it serves is differentiated from all other uses. This is a matter of Divine provision in that it is the means whereby the Lord provides for the continuity of His church on earth. Thus in instructing His disciples concerning the priesthood, the Lord said: "Ye have not chosen Me, but I have chosen you, and ordained you."*
* John 15:16.
     It is a notable fact that in proclaiming the second advent, the Lord called together these same disciples and sent them throughout the spiritual world to preach the doctrine that the Lord God Jesus Christ reigns.* It is the authority to preach this doctrine that is now conferred upon the priesthood of the New Church. Through this Divinely appointed means the Holy Spirit, which is the Spirit of truth, is to be "transferred from the Lord through man into man";** for it is said that "the Divine, which is meant by the Holy Spirit, proceeds from the Lord through the clergy to the laity by preaching, according to the reception of the doctrine of truth . . . and by the sacrament of the Holy Supper, according to repentance before it."*** Like the tribe of Levi, therefore, the priesthood of the New Church is to be set apart from all other uses in order that it may bear the ark of the Divine doctrine, and serve as the means whereby every office which the Lord discharges as Savior may be represented in the ministry of worship. Amen.
* TCR 791.
** Can. Part IV, Chap. IV: 5.
*** Can. Part IV, Cap. IV: 8, 9.

LESSONS:     Numbers 8: 5-22. AE 155 (selections).
MUSIC:     Liturgy, pages 457, 598, 421. Psalmody, page 373.
PRAYERS:     Liturgy, nos. 63, 127.
MINISTRY OF THE PRIESTHOOD 1967

MINISTRY OF THE PRIESTHOOD 1967

"'And ministry and faith' signifies good and truth therein. This is evident from the signification of 'ministry,' as meaning good (of which presently); and from the signification of 'faith,' as meaning truth. 'Ministry' signifies good because in the Word 'ministry' is predicated of good. For this reason the function of Aaron, of his sons, and of the Levites, and the priestly function in general, was called a ministry. For the same reason, 'ministering' to Jehovah, or to the Lord, means to worship Him from the good of love. From this it is clear that 'ministry' has reference to works, and 'faith' to charity.

343

"Priests are called 'ministers' because they represented the Lord in respect to the good of love. Those, therefore, who are in the good of love are called 'priests' in the Word . . . and for the same reason they are called 'ministers of God.' On this account the function of Aaron and of his sons is called a 'ministry'; also the function of the Levite priests; and entering into the tent of assembly and officiating in the ministry there, also approaching the altar and officiating in the ministry there, is called ministering.'
"There are two kingdoms into which the whole heaven is divided, in one of which are the angels who are in the good of celestial love, in the other the angels who are in the good of spiritual love, that is, in charity. The Lord's celestial kingdom is called His 'priesthood,' the spiritual kingdom His 'royalty.' 'Ministry' is predicated of those in the celestial kingdom, and 'service' of those in the spiritual kingdom. . . . From all this it can now be seen that by 'ministry' is signified everything that is done from good of love, thus good of love." (Apocalypse Explained 155)
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

A recent issue of the NEW-CHURCH MESSENGER was devoted largely to letters to the editor reflecting a cross-section of opinion on the journal itself and on one area of controversy within Convention. While some correspondents express satisfaction with the new MESSENGER, and one hails the issue devoted to the National Council of Churches as an historic document, another reader asks whether we might not have a series of sermons by New Church ministers-now that nearly two issues have featured the Council! Yet another reader forthrightly requests that her subscription be cancelled, describes a recent issue as reading like an obituary of Convention, and remarks nostalgically that there is nothing for it but to reread old copies of the MESSENGER.
There is a note of sadness in some of these letters-a feeling that something precious has been lost; and it is quite evident that Convention's acceptance by the National Council of Churches by no means has the approval of all its members. Several writers express concern lest the distinctiveness of the church become blurred in a large ecumenical body, and plead that there be less effort to look like everyone else and more fidelity to the identity and spiritual purposes of the New Church. It will be interesting to see what repercussions this candid exchange has.

344

SOME SIMILARITIES AND DISSIMILARITIES BETWEEN THE SPIRITUAL AND NATURAL WORLDS 1967

SOME SIMILARITIES AND DISSIMILARITIES BETWEEN THE SPIRITUAL AND NATURAL WORLDS L. H. HOUGHTON 1967

     (Continued from the July issue.)

     We are all aware of the confusion which exists in this world whenever we wish to go abroad to a country whose language we do not speak. Fortunately this fragmentation of tongues does not obtain in the spiritual world, and all realms may speak with those in the same realm without difficulty. Thus all throughout the first heaven speak the same tongue, proper to that heaven, and so with the higher heavens and likewise the hells. Each realm enjoys a universal language proper to it which those of a higher or lower degree cannot understand; and this distinction of speech between the spiritual heavens and the hells, and between realms, is dictated by the three degrees of the human mind. The internal, that is, the spiritual mind, is divided into the three degrees of celestial, spiritual and natural, to which the three heavens correspond; and the speech of the celestial degree far exceeds in perfection that of the spiritual degree, this in its turn far excels that of the natural degree, and this likewise very greatly exceeds in clarity and beauty the speech of men upon earth. For as Swedenborg says:

     "Spirits in the other life discourse together ... just as men do on earth . . . and this they do with their own speech, by which they express more in a minute than men can do in an hour. For their speech . . . is the universal essence of all languages, proceeding by ideas, the primitives of words. . . . On some occasions also they apply visible representations to exhibit their meaning to the sight, and thus to the life. As for example, if the discourse be about shame, as to whether it can exist without reverence, it is discussed in a moment by states of the affection of shame, and also of reverence, varied in order, and so by perceiving their agreements and disagreements; which are at the same time exhibited to view by representatives adjoined to the discourse, they instantly perceive the conclusion. . . . The case is the same in all other instances."*
* AC 1641.

     One can only marvel at the essential simplicity and perfection of such a means of communication, which enables the essential ideas to be shown clearly.

345

Many other differences between natural and spiritual speech are described, but enough has been said to illustrate the point.
      Our study would not be complete, however, without a brief look at the houses and cities of both worlds. Here the Writings again draw attention to the dead quality of buildings on our earth. The materials are incapable of projecting that feeling of life which the substantial materials of the spiritual world possess. But the essential difference lies in the fact that heavenly dwellings correspond exactly to the character of those whose homes they are and are very lovely to look at. We read:

     "It has also been given me at times to see the decorations of particular parts, such as steps and gates, and they seemed to move as if they were alive, and to vary themselves continually with new beauty and symmetry. I was also informed that the variations may thus succeed perpetually, even to eternity, with continually new harmony; and it was further told me that these are among the least of the astonishing things in the other life."*
* AC 1627.

     The houses themselves are then described, as follows:

     "All the angels have their respective habitations, which are magnificent . . . They are so distinct and conspicuous that nothing could be more so. . . . The architecture is such as to be the source of the architectonic art with an indefinite variety. What is of stone and mortar and wood is to them dead; but what is from the Lord and from essential life and light is, they say, alive, and the more so as they enjoy it with all fullness of sense. . . . The habitations of good spirits and of angelic spirits [the first and second heavens] generally have porticos and long corridors attached to them, sometimes double, to walk in."*
* Ibid.

     We are left in no doubt that all in heaven enjoy lovely homes, no matter whether they were great or humble in this world, and that their homes come to them as gifts from the Lord. Some regions of the heavens are filled with magnificent palaces, surrounded by expanses of mountains, lakes and woods, and others have different types of architecture, again in superb scenery. Here we may see a slight similarity with this world, which also has its lovely countryside and landscapes, varying according to the part of the country in which one is.
     Besides the individual houses, there are cities in which angels live together in close communities, just as they did in the natural world, but we should look in vain for many of the more common natural signs. We would find no busses or trains, no billboards, no cranes or trucks or other signs of the construction art. For these things are handled in a very different way in the spiritual world. Buildings are certainly created in the spiritual world when the need for them arises, and they come as gifts from the Lord.

346

There are many students of architecture, as there are of the other arts, in the spiritual world; and when we read the description of a temple seen in heaven by Swedenborg, we are astonished at the richness of its materials. Its foundations and walls were of precious stones, and its windows of crystal. This was not merely figurative writing but sober description of reality; and this richness goes right through every department of the spiritual world in its heavenly regions. Words are really very inadequate to convey the reality. Yet although it is true that the Lord supplies as a direct gift everything that is necessary to the welfare of spirits, it is also possible to infer that the angels can themselves manipulate spiritual substance to form things for their pleasure and instruction. For instance, Swedenborg tells us how he watched some angelic spirits painstakingly fashion a candlestick in honor of the Lord; and he describes how they were instructed by this work concerning the Lord's influx into their efforts and thoughts.*
* AC 552.

     This experience at once brings to mind the arts. They, too, flourish in the spiritual world as in this, but in more perfect form. Dramatic art is used not only for entertainment but also for instruction. However, vice itself is never displayed in the theater in heaven; but if it is necessary to display a virtue, or to illustrate a more correct virtue, this is done by contrasting a greater good with a lesser one-so conveying the same lesson as on earth, but in ways that do not shock or offend the angels. This is not to say that angels are ignorant of the vices of man, for many of them enter the hells at certain times on the Lord's work; but nothing is permitted in heaven that would be contrary to the peace and harmony that prevail there.
     Again, writing obtains in the spiritual world as in this one, and it varies with the particular planes of the heavens. The writing in the first heaven closely resembles that in the natural world, although its quality is utterly different. For writing in heaven flows naturally from the thought. Vowels express affections, and consonants related ideas of thought. In the higher heavens writing assumes a more complex form, using numbers or inflected curves similar to those found in Hebrew to express interior ideas and states of thought and mind.
     Museums, colleges for teaching the many new souls arriving in the world of spirits, and schools for children, all find their place in that world, together with all the many other institutions whereby any society of men and women must govern its affairs in an orderly and efficient manner; though it need hardly be stressed that in all regions except the hells the dominant motive is love of service to one's fellow man.

347

The commercial stimuli which seem to govern in this world simply do not exist in heaven, but there is instead a far greater stimulus, namely, that of excelling in one's work; for from this unselfish motive one's own blessedness is increased, that is to say, one's own state is immediately affected.
     From this follows perhaps one of the greatest differences between the two worlds, the total absence of monetary organization in heaven. It is not needed, for all that is necessary is supplied by the Lord, whether it be clothes, houses, or some other article. As soon as it is desired from the right motive, it appears, and it is as real and solid as anything could be in this world. In the hells, however, money is coveted and therefore exists, but its nature is more illusory, as in a state of hallucination.

     There are many other aspects of spiritual life that we have not touched upon, but the writer was less concerned with furnishing a list of differences than with attempting, from a few subjects, to see exactly where and in what the similarities and differences lie. But one subject which has not been directly discussed remains, and this the most important of all, namely, man himself, and we shall therefore touch very briefly upon his states in the natural and the spiritual world. As we have already noted, the natural world is the seminary of heaven and a theater of uses for the spiritual world. The natural world was not an after-thought of the Divine mind but an essential part of the creation process. The human mind is such that it has to be built up from vacuity into a heavenly form receptive of the Divine love and wisdom. This process is carried out on the natural plane because on that plane it is possible, among other things, for mistakes to be rectified. During this part of the regenerative process the internal mind is built up side by side with the external, each learning how best to improve its capability and capacity for service to the Lord.
     We are informed that while the material body is destructible-a fact on which we are left in no doubt on this planet-the spiritual or substantial body is indestructible. The term, perfect, is, of course, relative, depending upon the state of the spirit; but it may be viewed from the point of view of a perfect correspondence between the mind itself and the substantial or spiritual body. In the term, correspondence, lies the very heart of the matter. It is not possible, in the short space left, to do more than sketch its nature, but something must be said. Without the operation of the law of correspondence creation itself could not exist, at least not in its present form. The law itself rather resembles an unbroken chain of end, cause and effect, stretching down from the Divine principle itself right through every descending level of life, or rather, its forms. For of one thing we should be quite certain: the only life dwells in the Godhead, and nowhere else.

348

Essentially, creation may be likened to a vast receptacle that is inert in itself, like a clay pot, but is capable of receiving life and acting from that life as of itself. This, of course, a clay pot cannot do; but mankind can and does act in this way.

     Proceeding further, the regular and orderly projections of the Divine by itself down through the layers of the creative effort take on different forms on the lower levels than on the higher, but in perfect correspondence with them. In this marvelous way the whole creation is one and is connected- a wonderful unity functioning with perfection and beauty under the control and influx of the Creator Himself. Thus the Creator's Divine love and wisdom, beginning as pure affection, clothes itself progressively through creation with correspondent forms suited to each particular level; and, as if this superb richness of effect were not enough, man himself, in the spiritual angelic form, carries out the same process, his angelic affections clothing themselves upon the lower levels of existence as paradises, groves, sheep, and other beautiful expressions of the spirit. Further, on the natural plane itself we may truly regard all that we see as a correspondent form derived from the treasure house of the spiritual universe. The projection itself is quite unconscious and is simply the result of the operation of law; just as the rotation of the planets, the fall of an apple, are the expression of law.
     At the summit of the creative effort is man himself, set like a jewel in this magnificent setting; and his life finds its greatest expression in the institution of marriage, itself a correspondence of the Divine love and wisdom and of the conjunction of God with man. "Male and female created He them," and throughout the spiritual and natural worlds we find this constant division of the male and female with its attendant marriage of good and truth. Indeed, in every object that exists at all there is this marriage of good and truth, or the perversion that is its opposite as we see it in the hells and in the harmful things which exist from the hells in the natural world.
     If one were to ask, in what lies the essential difference between the spiritual and the natural world, a true answer would be that the natural world is temporal while the spiritual world is eternal. Scientists assure us that eventually this world will die of old age together with an old and exhausted sun, both spinning uselessly and endlessly through space, their purpose accomplished. Other worlds and suns will be born, and new cycles of life will begin continually and fulfill their destiny. Youth and age seems to be the theme in this world; but in the spiritual world, as we well know, there is a continual youth, a constant spring of life, with every day a joy and every soul tending towards its most perfect age-that of sheer youth. This is made most clear in the Heavenly Doctrine, and it must be a constant delight to the angels to find themselves in such a state of life.

349

Yet it is not an idle life, spent in an endless elysium of pleasure, but is purposeful and busy in the best sense of the term. Every action is planned and directed toward the fulfillment of use. For this reason the Creator carried out the work of creation; beginning with the first finition of His love and wisdom in the spiritual sun, and proceeding, as has been said, by successive further finitions of His substance into the various atmospheres, until the natural plane also was created as the final containant of all that preceded it. We read:

     "The Divine wisdom, appearing in the heavens as light, in its essence is not light; it clothes itself with light, so as to appear before the sight of angels. In its essence that wisdom is Divine truth, and the light is the outward appearance of it and the correspondent of it. With the light of wisdom it is the same as with the heat of love . . . As the light corresponds to wisdom, and as the Lord is the Divine wisdom, therefore also in the Word in many places He is called light."*
* Wis. I: 3.

     "That the Divine love, which is life itself and which is the Lord, is in the form of the forms of all uses, which form is man, can he nowhere better seen than in the creation of the universe. . . . For by creation there is nothing on the earth that is not made for use. The whole mineral kingdom is full of uses. . . . The whole vegetable kingdom is full of uses. . . . The whole animal kingdom also is full of uses. . . . In a word, every point in the created universe and in created beings is a use; in fact, it is in a successively expanding series of uses from the use in first things to the use in ultimates, thus from one use to another in unbroken succession-clear proof that the Creator and Former, who is the Lord, is the infinite enfolding of all uses; in His essence love, and in His form Man, in whom that enfolding is."*
* Love VIII.

     Use governs all things, and we are told that in the spiritual world, as in this, those who refuse to perform any uses are reduced to begging for the necessaries of life, because they cannot earn these requirements by their own right. Every art-form, every piece of decoration, every flower has its use in the spiritual world, and we can only marvel at the precision without uniformity which exists to give infinite variety and pleasure to the angels. Like us they read, write, work and play. They attend conventions and lectures, are taught and entertained. But through all their activities there runs a deep sense of responsibility to their duty and a perfect understanding of the Lord's will for them. This understanding of the Lord's purpose may not be the result of a flashing insight direct from the Lord, although it could be so, but is rather more likely to be the result of steady attention to duty under the guidance of those angels who are placed in authority over them.
     They, like us, have and read the Word of God, but unlike so many in this world they truly understand it and perceive its proper sense and teaching for them.

350

In short, this marvelous perception of truth from a true inner affection for good is one of the wonders of life in the heavens, and one can only regret that because of our hereditary perversion in the natural degree we are not able to experience at this stage a similar enlightenment. However, I do not need to emphasize to the present company the great privileges which we enjoy as common members of the New Church and inheritors of the blessings foretold in the book of Revelation and embodied in the Heavenly Doctrine itself. To us, then, it is given to understand in some dim measure the marvels and wonders which await us in the next phase of our lives. We can only marvel at the working of the Divine mind, as far as we can understand it, and rejoice at the sheer pleasure of being permitted to serve some use in its service. Our redemption was not accomplished cheaply, and we owe the Redeemer every effort of which we are capable. It seems only fitting, then, to leave the final word to Swedenborg, who must surely epitomize all that we should aspire to be as useful servants of the Lord. "In the degree that a man is in the love of use, he is in the Lord; and in that degree also he loves Him and loves the neighbor, and in that degree he is a man."*
* Love XIII.
CENTENNIAL 1967

CENTENNIAL 1967

Members of the General Church throughout the world will undoubtedly wish to congratulate their Canadian brethren, who celebrated last month the one hundredth anniversary of Confederation. Canada can find cause for satisfaction and gratitude in her history as a nation. Her problems are, of course, for Canadians to solve; but some of them are of peculiar interest to the New Church man, for they involve the task of welding many different elements into a single form of use and striving to achieve, not uniformity, but that unity which item consists in harmonious variety.
We can have no deeper wish for Canada than that she shall see a further extension of the Lord's New Church in her second century, and as far as the General Church is concerned the signs are promising. Our societies in Toronto and Kitchener are in good heart; the community in Caryndale is developing more rapidly than was anticipated; the work in the Northwest seems to be well established; and the hope of eventually having a secondary school in eastern Canada is still cherished. Our friends may indeed face the future with confidence and firm resolution.

351

AFFLICTION TURNED TO GOOD 1967

AFFLICTION TURNED TO GOOD Rev. DONALD L. ROSE 1967

     We often say that difficult times do us good. We look back on a time of struggle in our lives, and we reflect that it was good for us. Most people will agree that times when they have to make a strong effort are of benefit to them. However, there is not always the same feeling about misfortunes-times when effort is not necessarily involved, but merely unhappiness. When we experience a sickness, it seems more often to weaken than to strengthen us. An injury by accident that leaves its mark upon us: losses, painful times, troubles, depressions-these are not obviously good for us.
     When we consider these things, we want to go beyond a mere statement that, somehow, they must have been good for us. Nor do we believe that these things are the will of God. The Lord does not cause troubles. What He does is to bend them to as much good as possible. The Writings show that "good may come from man's affliction, while still the affliction is from the man and his evil."* Also, it is possible for a person to benefit from mistakes. The Lord does not cause him to make the mistakes, but He can turn them to eventual good.
* AC 1875. Cf. AC 2603.
     We live in a world of disasters, sickness and pain, and we should be aware that these things can be used to our benefit. In the Writings the Lord reveals the inward effects of afflictions and shows us what He accomplishes in the midst of them.
     To have this revealed insight into affliction is beneficial to us in two distinct ways. On the one hand, it enables us to maintain our belief in the Divine Providence. Were we without such teaching, every affliction would tend to shake our faith in Divine Providence and thus our belief in God. Each adverse happening would become a kind of argument or confirmation against trust in a loving God.
     But understanding these things is also a practical matter. It is very practical to learn what the Writings teach about misfortunes, sicknesses and unhappiness. We say that the Lord bends these things to good in so far as possible. They can be bent to more or less good, and that is largely dependent on our response. The Lord wills that we shall be free, and that means that He will not force benefits upon us if we do not want them.

352

We can resist the good that He would do to us, or we can respond to it in fullness. The truth enables us to co-operate with the Lord in His efforts to do us good.
     The teachings to which we refer apply in times of pain and in times of the worst disasters, and they apply also in lesser degrees of trouble. The Writings mention in this connection "anxieties," "griefs," "sicknesses,"* "fears,"** and "depressions."*** We all know times of unhappiness, worry and melancholy. We have minor sicknesses which prevent us from doing what we want, and which detract from our enjoyment of life. But let us consider extreme misfortunes.
* AC 762.
** AC 4352: 3.
*** AC 5127: 3.
     We notice something that happens when men suffer extreme pain or great disaster. We observe men in these circumstances talking piously and showing an attitude of kindness and virtue. At the scene of a serious car accident we may notice that the most seriously injured people talk forgivingly, bravely and kindly. They show concern for others and unselfishness. At a time of serious illness people talk, think and act better than at other times. This is a matter of experience.* We see it, but we may not realize what happens to make it so.
* AC 5353.

     Notice two important factors. We are taught that good from the Lord is continually flowing into men. The Lord's love, with all the qualities of forgiveness, kindness and unselfishness, is continually pouring into all men. But what happens to it? It certainly does not seem apparent in the world, and we do not feel it in great measure in ourselves. The Writings say that when the good flows down into the natural part of man "it is there either perverted, turned back, or suffocated."* The loves of self and the world obstruct these things.
* AC 3247.
     We are assured that the good things from the Lord never cease to flow into us, and that if we can shun those which obstruct and suffocate them, then we can be receptacles of the Lord's love. We can express constantly a love of serving and helping others, a kindness and sincerity and good will.
     One of the ways in which we can see that this is so is to observe people when external things have been broken or have been lulled by disaster. "When in misfortune, distress and sickness the things that belong to the external man are merely lulled, the man immediately begins to think piously and to will what is good, and also to practice works of piety in so far as he is able."*
* AC 3147. Cf. AC 5353.

353

     There is another consideration which shows why a man who has taken no interest in religion will pray at a time of disaster, or talk about God and pious things, almost as if he were a new man. Every one of us was once a baby, lying in a crib. Every one of us once knew the serene and trusting states of an infant. We have all passed through the untroubled states of a child's tenderness. During those times the Lord's inflowing love was not obstructed. We experienced it, and it was so manifest in us that our faces were innocent and our gestures charming. We expressed love, and an actual state was then impressed upon us. Though we may have forgotten them, we have known states of truth, when in simplicity we believed that obeying the Lord is more important than anything else; that He takes care of us, and takes us to heaven. These states are given even to those who in later life become hardened and pay no attention to religion.

     These childhood treasures are preserved by the Lord in a special way. If this were not so they would be spoiled and erased by later states of self- will and cynicism. But the Lord plants them deeply within us-stores them up safely beyond the touch of our consciousness-and they are called, of course, "remains." We are for the most part entirely unconscious of them, as they are far too precious and tender to be brought out at ordinary times.
     At ordinary times our minds are taken up with worldly concerns, external things, harsh thoughts and feelings, among which remains could not survive. Only at certain times are remains brought forth, and these are times when those harsh and selfish things have been broken up or put to sleep. This can happen when we come into a holy state of worship, when external things are temporarily laid aside; and they come forth also in times of disaster. The Lord permits them to come forth "only at such times as [man] is in a holy state, or in some anxiety, sickness or other trouble."* Some anxiety, sickness or other trouble. It is to be noted that both physical ailments and resultant mental states are mentioned.**
* AC 2284. Cf. AC 268.
** AC 762.
     If we reflect, we can see that our external affections are subdued at such times. They almost seem to die.* Suppose that you have grudges against certain other people. Suppose your thoughts are often taken up with your dislike for another person. What happens to all that if you are very seriously injured? The feelings of aversion are entirely subdued, and in their place you may experience, in that state, feelings of kindness and forgiveness. One of the conditions in which this is very noticeable is the state of fear.

354

When we are really afraid of something that might happen we forget the things that had seemed important. We turn our thoughts to religious things. We hope desperately that things will turn out all right.
* AC 8, 268.
     But let us be clear that these are only states of temporary release. They do not change a man, and the man should not imagine that he is changed. As soon as conditions are restored to normal he goes back to his former state. The man who has talked about God at a time of danger goes back to a life of little or no thought about God when the danger passes.* "He goes back to his former state in which he had thought little or nothing concerning God."**
* AC 3157, 857.
** DP 140.

     Man is not reformed in a state of fear, misfortune or sickness. There is no reformation apart from man's free will. He may think that he is a changed man. Indeed he is like a changed man during the time of crisis, whether he likes it or not. But the Lord never reforms a man 'whether he likes it or not"! If this were the way the Lord reformed men, how easy it would be to change everyone in a twinkling of an eye! By some terrible experience we would then all become angelic whether we liked it or not.*
* AC 4352: 3.
     The state of misfortune may do very little good. The turning to good is dependent on response. It is said in the Word: "It is good for me that I have been afflicted"; but by itself that would be misleading. The full idea, expressed in the complete verse, is: "It is good for me that I have been afflicted, that I might learn Thy statutes."*
* Psalm 119: 7.
     This is not to say that there are no unconscious benefits in misfortune, or that the Lord does not do good to man apart from man's determination. There are benefits conferred upon us without our co-operation; the blessings of sleep and infancy being obvious examples. Indeed it is said in the Spiritual Diary concerning states of sickness and misfortune: "When man is in such persuasive states, and is elevated, then the Lord operates and implants and conceals in his mind those things which are called remains."*
* No. 3108.
     But the benefit especially referred to in the verse of Scripture quoted is a conditional one. Man's actual reformation does not take place in a state of bodily illness; but it is said that the reformed man "may be strengthened by this experience."* We may strengthen our lives spiritually on occasions when sickness or adversity "breaks up" external hindrances and "determines and uplifts the thoughts to interior and religious subjects."**

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It seems that we may apply to afflictions what is said in the Writings about honors and possessions; namely, that they "may be blessings and also may be curses."***
* DP 142.
** AC 762.
*** DP 216.
     The Lord turns misfortunes to the use of giving us back our freedom of choice. We can, and many of us do, become prisoners, chained by our habitual actions and thoughts. Take the example of the worldly man. He goes on day after day devoting himself to worldly things. At the back of his mind he has the idea that soon he will reorient his life. He will give time to meditation on the Lord's Word. He will give time to reflection on the matter of his own salvation. He will practice self-examination. He thinks that he will do these things; but day after day goes by, and his life remains the same. To a certain extent he loses his freedom. He is chained by the same old pattern. The freedom to change values and attitudes seems to be lost. But then something terrible happens. Some great shock or trouble brings him into a different state. The chains are broken.

     When the chains are broken for us, we are free to think without falling into the same old mental patterns. After a terrible fear, it is sometimes as if life were given back to us. If we have gone on making the same mistakes year after year, we may rightly feel that we are the victims of our past, unable to change; but when the grip of the past is broken, we can start anew and choose whether to make the same mistakes again.
     It is remarkable that in some respects we see more clearly in times of depression and trouble than we do in states in which external loves rule.* If we harbor bad feelings against others we look at them in a distorted way. We put a bad interpretation on all that they do. But when sickness or fear changes our state we are inclined to forgive. We see things in an entirely new light, because our pet affections, which obscured our thoughts, are temporarily subdued. We can learn and benefit as we lie in a sickbed, if we are willing. We can take advantage of a special state to look upon our lives in a reflective way and to look up to the Lord's teachings, thus saying in our hearts: "It is good for me that I have been afflicted: that I might learn Thy statutes."
* AC 5127.
     The most important factor in a state of great emotional impact is something that is the least noticeable. The things that are very noticeable are the pain, the stress, the outpouring of emotion. These seem tremendous at the time, but they will eventually pass away. There is something else that is far more significant, something that is graphically illustrated in the Old Testament Word.

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The prophet Elijah was affected by overpowering happenings: a great wind so terrible as to rend a mountain and break rocks in pieces. But the Lord was not in the wind. Nor was the Lord in the earthquake that followed the wind, or in the fire that came after the earthquake. But these awe-inspiring things set the stage for the noticing of something else- a still small voice.*
* I Kings 19: 9-14.
A still small voice is easy to ignore. We can all testify how still and small is the Lord's plea to follow Him in a genuine life of religion. It leaves us so free that we can and often do ignore it. Indeed, when the mountainous loves are rent, and the false values broken in pieces, we can hear that voice of truth. But still we are free. The voice of truth has effect on us only if we respond to it; and, in fact, it is so gentle that we have to make an effort to hear it. So again the choice is ours. If we are willing, the unhappy things that befall us can be turned into opportunities for us to take up the covenant anew. We can take full advantage of the temporary state to turn it to real and lasting value, hearkening in a new way to Him who is seeking to turn all that befalls us to our eternal good. The patient knock and the still small voice are heard, and we open the door to our Lord.
TO HIM THAT HATH 1967

TO HIM THAT HATH 1967

"All who have acquired intelligence and wisdom in the world are received in heaven and become angels, each in accord with the quality and degree of his intelligence and wisdom. For whatever a man acquires in the world abides, and he takes it with him after death; and it is further increased and filled out, but within and never beyond the degree of his affection and desire for truth and its good; those with little affection and desire receiving but little, and yet as much as they are capable of in that degree, while those with much affection and desire receive much. The degree of affection and desire is like a measure that is filled to capacity: he that has a large measure receiving more and he that has a small measure receiving less. This is so because man's love, to which affection and desire belong, receives all that accords with itself; consequently reception is measured by the love. This is what is meant by the Lord's words: 'To him that hath it shall be given.'" (HH 349)

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CONTINUING THE COMMISSION 1967

     The Swedenborg Society's 157th Report

     This report shows that the Swedenborg Society continues assiduously Swedenborg's commission to make the Writings public by means of the press. Volume 6 of the Third Latin Edition of the Arcana is nearly ready for the printer; the Rev. Frank F. Coulson has completed his new translation of Apocalypse Revealed, and his consultant, the Rev. Herbert G. Mongredien, has dealt with three-quarters of the work; a translation of Divine Love and Wisdom by Mrs. Doris H. Harley is nearing completion; and a start has been made by the Rev. Frank S. Rose on a new translation of The New Jerusalem and its Heavenly Doctrine. The preparation of a volume of small theological works and fragments is nearly completed, and the volume should appear sometime this year.
     Reprints of several works are reported. The translation of Intercourse of the Soul and the Body into Tamil by Mr. G. R. Chetty has been printed, and a revised Danish translation of Heaven and Hell by the Rev. Gudmund Boolsen has been completed. The total distribution of books in 1966 was 5640, and 2475 pamphlets were distributed in the same year. In addition to its publishing activities, the Society continued its advertising campaign, arranged three public meetings and lectures, furnished on request a speaker to address a Joint Conference of Esoteric and Spiritual Groups meeting in London, and organized a study scheme, the subject being Divine Love and Wisdom, Part III. The membership of the Society stands at 906, a net gain of 22, and it is gratifying to see that this side of the Atlantic is well represented in the membership.
ORDINATION 1967

ORDINATION DERYCK VAN RIJ 1967

     Declaration of Faith and Purpose

     I believe in one God: the Lord and Savior, Jesus Christ, who was the Word which was in the beginning, and took on flesh and dwelt among us, that men might have a determinate idea of their Maker and learn of His qualities.
     I believe that the Lord, in whom is the Divine Trinity, is known in His Word; and I believe that the Word is understood by means of genuine doctrine, which the Lord Himself has revealed in His promised second coming, through the Writings of Emanuel Swedenborg.

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     It is my faith that the end of human life-the purpose in God's creation of free men-is genuine happiness, the eternal fruit of a life of charity or use. I believe that every man, if he be led by his affections for truth in the Word, will become a form of charity, and so be blessed with an enduring love for what is good, while he is mercifully redeemed from his inherent tendencies toward what is not good.
     I believe that the church is a community of men and women gathered together in the Lord's name seeking to pattern their lives in the image of God revealed in the Heavenly Doctrine. I believe that the priesthood is established by the Lord to be the first of His church, so that the idea of God, and of the life of charity, might be preserved on earth, and that men might be led by means of truth to the good of life.
     I present myself, before the Lord and before the people, for inauguration into the priesthood of the New Church with the prayer that I may be strengthened in my resolve to uphold the dignity of that sacred office; to meet its obligations readily; and always to strive diligently, and in conscience, for the growth of the Lord's New Church.
     DERYCK VAN RIJ
RECEIVE YE THE HOLY SPIRIT 1967

RECEIVE YE THE HOLY SPIRIT 1967

"The clergyman, because he is to teach doctrine from the Word concerning the Lord, and concerning redemption and salvation from Him, is to be inaugurated by the promise of the Holy Spirit and by the representation of its transfer; but it is received by the clergyman according to the faith of his life. The Divine, which is meant by the Holy Spirit, proceeds from the Lord through the clergy to the laity by preaching according to reception of the doctrine of truth thence, and by the sacrament of the Holy Supper according to repentance before it." (Can. HS IV: 7-9)

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WRITINGS: A SURVEY 1967

     The Doctrinal Works

     THE THEOLOGICAL WORKS

     True Christian Religion, subtitled "The Universal Theology of the New Heaven and the New Church," is the theological work of the Writings, a major treatise, and the crowning achievement in the giving of the Word of the Second Advent. In fourteen chapters of text, with Memorabilia appended, all the principal doctrines of the New Church are developed, each one in an orderly series of propositions; and if the chapters are allowed to fall into natural groupings we find that the subjects dealt with are the Lord, the Word, faith and life, rebirth, worship and the church. The doctrinal treatments are frequently explained and elaborated with parable-like illustrations, and consistent use is made of the naked truths in the letter of the Word to confirm and support doctrine. Examples of the interior senses of the Word are given, as in the exposition of the spiritual and celestial senses of the Ten Commandments and in the chapter on the Sacred Scripture.
     In True Christian Religion we find the elements of theology, philosophy and religion: theology, as in treatments of God the Creator, the Lord the Redeemer, the Holy Spirit and the Divine Trinity; philosophy in treatments of creation, the differences between the two worlds, the nature of the soul, and discrete degrees; religion in treatments of repentance, regeneration, charity and worship. We find also the spiritual history of the rise and fall of the churches before the Second Advent, the doctrine of faith and life for the New Church, and prophecies concerning the New Church about to be established. The doctrine itself is supplemented by descriptions of various ecclesiastical leaders and nations in the spiritual world; and in a memorandum we learn of the calling and sending of the apostles on the 19th day of June in the year 1770-an event that is mentioned in two other places also. Appropriately, this final work is inscribed: "Emanuel Swedenborg, Servant of the Lord Jesus Christ."
     The remaining works in this subsection can be mentioned very briefly. Nine Questions is Swedenborg's answers to questions on the Trinity proposed by the Rev. Thomas Hartley. It contains important statements about the relation of the representative Human before the Advent to the Divine Human, and about the difference between the Spirit of God and the Holy Spirit.

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     Coronis, the appendix to True Christian Religion, treats of the consummation of the age, the Last Judgment, the Second Coming and the New Church. In dealing with these subjects it offers the outlines of a Divine philosophy of history, traces the states of the successive churches, and shows that the New Church is the "crown of all the churches"-foreseen from the creation of the world and to endure to eternity, and thus the church which unifies all time.
     Consummation of the Age is a manuscript consisting only of headings for a projected treatise on the state of the Christian Church at the time of the Last Judgment. In a series of strong indictments it describes that state as one of no religion and no knowledge of any essential, so that there is no church.
     The last of the theological works, Invitation to the New Church, is also fragmentary. It is divided into three parts. The first of these deals with the consummation of the age, the Lord's second coming and the New Church; the second treats of the abomination of desolation; and the third is a summary of the Coronis. The work is well named; for in it the reader is shown that the truths lost to the Christian Church are now restored, and that all in the Christian world are invited to the New Church that their state may be healed. There is evidence that Swedenborg intended to include Consummation of the Age and Invitation in the Coronis or Appendix to the True Christian Religion. Thus the statement (Inv. 25) that "unless this little work be added to the preceding work [TCR], the church cannot he healed," may be taken as referring to the Coronis as a whole, and as meaning that unless the teaching there given about the death of the Christian Church is acknowledged, no distinctive New Church can be established.

     With this we conclude our survey of the first subsection of the doctrinal works of the Writings-those books which may be described as theological because they present entire doctrines systematically. Only a very general series can be suggested here. If the titles and what has been said about them are recalled, it may be seen that these works all look to the future New Church on earth as descended from a spiritual world reordered by the Second Coming and the Last Judgment: a distinct and distinctive church based on acknowledgment of the Lord and the Word, and on recognition of the internal death of the former church; a church founded upon truth from good, on a doctrine of love and life and faith; a church foreseen and provided for from creation, and to endure to eternity as the crown of all the churches.

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HONEY UPON THE GROUND 1967

HONEY UPON THE GROUND Rev. ROBERT H. P. COLE 1967

     The Philistines do not seem to have occupied the land of Israel completely. Their control over the people was exercised largely in two ways: the Israelites were not allowed to own weapons, and they were held in subjection by means of frequent raids. Thus at Michmash, on a certain occasion, a Philistine raiding party had left a guard in one of its camps on the edge of a precipice. Jonathan, the prince of the kingdom, decided to attack this guard if he were given a favorable sign, taking only his armorbearer with him; but he neglected to tell his father, King Saul.
     Jonathan and his servant apparently scaled the side of the cliff. They climbed up to where the Philistines were, their approach unnoticed because a large rock hung over the edge of the ravine, concealing their progress. When they were very near to them, the two warriors let the Philistines know that they were there to do battle. The Philistines tauntingly invited them to approach, and they fell to, slaying twenty of the guard. The element of surprise, and sheer determination to succeed, were on the side of the two Israelites. To add to the victory, rumors spread through the returning Philistine garrison, and an earthquake occurred to throw consternation into these superstitious people.
      Saul and his army were just two miles away from the scene of Jonathan's victory, and on ground two hundred feet higher. Therefore they were able to witness what went on; and when Saul inquired as to who it was that had caused such an uproar in the Philistine camp, he was told that it was Jonathan and his armor-bearer. Thereupon he ordered that the ark be brought to him, and with his men went to where the battle was. There they found the confused Philistines fighting each other, and even those deserters who had joined the Philistine army were back again on the side of Israel, helping Jonathan. Even the cowards who had hidden in caves on a previous occasion were now chasing the Philistines to the border town of Beth-aven.
      In the midst of this great victory, Saul admonished the people not to eat anything that day. This was really a religious observance, although it prevented the complete annihilation of the Philistine army. Like the Greeks and other ancient peoples, the Israelites believed that any sudden terror was caused by God, and when a panic favorable to them occurred, they invariably made some sacrifice.

362

This, then, was the situation when Jonathan, ignorant of the ban on food for the day, came upon honey on the ground in the woods.
     The ground represents our external man, that part of us which is very much concerned with the things of the world and is subject to our selfish will. The truths of faith cannot be received by the ground until worldly falsities have been shaken off so as not to appear. Honey stands for the happiness that can be derived from celestial and spiritual good-from being in the practice of love to the Lord and charity toward the neighbor. Honey represents delight because it is sweet; and everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world, while honey signifies in the Word generally the pleasantness of the spiritual, or spiritual good. John the Baptist's eating wild honey signified the delight of the literal sense of the Word as to good. The delight of truth Divine in respect to the external sense is also described by honey. Samson found honey in the carcass of a lion he had wrestled with and slain. That the little book referred to in the Apocalypse was sweet as honey to the taste, but bitter in the belly, signifies that in the external form truth Divine appears delightful because it can be unfolded in everyone's favor, but that this is not true of the internal sense because it discloses our interiors. The things in the external sense of the Word can be interpreted in a light favorable to us because they are only truths; and general truths can be unfolded in this way before they are qualified and further explained by detailed particulars, and at last, as in places in the Writings, by rather unpleasant examples of pitfalls and consequences.
     There is another reason why the letter of the Word is delightful. This is that it is natural and that what is spiritual conceals itself within. Moreover, it must be delightful in order that we may receive it and be introduced into it, and not be deterred at the very outset. The honeycomb and broiled fish that the Lord ate with the disciples after His resurrection also signified the external sense of the Word in regard to its pleasantness. The proverbial expression which indicates that honey has more power than vinegar to attract insects may now take on for us a deeper meaning, if it can be understood correspondentially. We have need of being attracted to the Word by its angelic pleasantness, so that the false and selfish things of our lives may be revealed to us, and that by the process of reformation and regeneration, which includes withdrawing from or getting rid of these things and doing acts of genuine charity from love, we may at last savor the true taste of spiritual honey.
     In the highest sense, honey is the delight that is from good and truth, or from the affection of them.

363

It is the good natural delight that we are put on earth to enjoy, if only our lives are in order and the things of the senses are kept in a proper ratio to the things of the spirit and subordinate to the internal man. But because of its nature, there is much in ultimate natural good that partakes of the love of the world for the sake of self. That is why it was forbidden to use honey in the Hebrew meat offerings, and why the situation we are considering was so arranged that Jonathan's eating of any food, including honey, on that particular day was forbidden. Saul said: "Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies." Yet, in the forest, Jonathan tasted honey upon the ground. A forest means what is religious, and the church as to knowledge or as to external things is signified by a forest. These knowledges are the knowledges of good; and once such knowledges present themselves-as do those from the Word or instruction from the Word-and along with them we taste opportunities to do what is good for those in the world around us; then no matter how vast and complete our knowledges may become, even though we may know all the arcana that have ever been revealed, these things will be of no value to us in the other world after death unless what we know has affected our lives in this world.
These are the things that are described by the Philistines, their panic, and the consequences for Jonathan of tasting the honey upon the ground- consequences of which he was unaware at the time. The Philistines stand specifically for the knowledges of faith. Earlier, as recorded in the Word, Abraham, who represented the celestial, and Isaac, who represented the spiritual things of faith, were allowed to make a covenant with the Philistines, because every thing there represented had to do with the highest motives and with the things of heaven. But Jacob was not allowed to make a covenant with them because he represented the externals of the church; and still less could Saul be allowed to do so, for he alternated between the representation of truth protecting the church and that of falsity opposing it. With no difficulty at all we can see that Saul, by virtue of his representation, had need always to be doing battle against the Philistines who, in the last analysis, stand for those who make faith and salvation to consist in knowledge alone, which they turn into matters of memory.
Honey upon the ground is natural good and its delight. This good gives intelligence and enlightens. In the state thereof the Lord permits us to know that we have done evil. We read in Isaiah: "Butter and honey shall he eat, that he may know to reject the evil and choose the good."* After Jonathan had eaten of the honeycomb, he was told that Saul had placed a curse on anyone who ate bread that day. In those days, bread, meant all food in general.
* Isaiah 7: 15.

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     The cause of Jonathan's dilemma was the Philistines, and in the Ancient Church all those were called Philistines who talked much about faith and declared that salvation is in faith, and yet had no life of faith. Therefore they, pre-eminently, were called the uncircumcised, which means those who are devoid of charity. Because they were such, they could not but make the knowledges of faith something to occupy the memory; for the knowledges of spiritual and celestial things, and the very mysteries themselves, the Writings tell us, become nothing but matters of memory when the man who is skilled in them is without charity. The things of the memory are as dead unless we are such that we live according to them from conscience. When we do this, the things of the memory are also the things of life; and only in this way do they remain with us, for our use and salvation after the life of the body.*
* AC 1197.
     From one victory in the battle to be regenerated by the Lord, we move on to even more perplexing situations and greater conflicts in our effort toward spiritual survival. The rituals and teachings of our church are then at first as sweet as honey to us, and we should make the most of them. But inherent in their wonderful and inspiring pleasantness is the responsibility to face deeper, more vital, challenges, which the Lord in His Divine mercy causes us to meet for the sake of the most genuine eternal sweetness: the blessed peace of heaven in which we will partake freely of butter, milk and honey because we are in love to the Lord, charity toward the neighbor, and the delight of happiness which flows from living these loves.
     While there is still time in the life of the body, let us go to the Word as it is written in the Sacred Scripture and in the Heavenly Doctrine, and determine that the ritual which we practice shall be for us what it is intended to be, a communion of angels and men, and then savor the sweetness of all of this. Then let us busy ourselves driving to the borders of our minds all that is opposed to the life which the Lord desires that we should lead, and in so doing, go out of our way to perform what to us in our religion are genuine acts of charity. These are, in general, to benefit ourselves for the sake of existence and health; to benefit our loved ones for the sake of provision and care; to benefit the neighbors around us for the sake of mutual regard; to benefit the neighbor on the civil plane for the sake of protection and prosperity; to benefit our neighbors in the church for the sake of friendship and the preservation and growth of the church; to benefit our heavenly neighbors for the sake of eternal love; and to benefit the Lord, the Divine neighbor, for the sake of the good of His Divine love.

     (Continued on page 372.)

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ORDINATION AND THE CHURCH 1967

ORDINATION AND THE CHURCH Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     With an inauguration into the priesthood and an ordination into the third degree featured in this issue, it might be useful to state what, in the view of the General Church, comes from the Lord and what comes from the church in regard to the priesthood. Briefly, it is our faith that ordination, and therefore the authority to perform priestly functions, is from the Lord. What comes from the church is the opportunity to exercise those functions as an active priest of the General Church.
     By ordination into a particular degree of the priesthood a man is authorized to perform certain functions. But the opportunity to enter into these functions comes only when he is appointed by the Bishop to serve as a minister, called by a society as its pastor, named to assist the Bishop, or chosen as Assistant Bishop or as Bishop of the General Church by a General Assembly. For example, after introduction into the third degree a priest is recognized as a bishop in the General Church; he then becomes a bishop of the General Church as he is assigned or chosen to perform episcopal functions in the church.
     Thus it is also our belief that the church cannot deprive a man of his priesthood. It can, for just cause, withdraw his recognition as a priest of the General Church, and can thus prohibit him from exercising priestly functions in the name of and within the General Church. But it would still recognize him as a priest of the New Church and accept the validity of his priestly acts. The principle here is that the church can take away only what the church has given; and we believe that the priesthood in His New Church is given by the Lord alone.

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CALL TO THE PRIESTHOOD 1967

CALL TO THE PRIESTHOOD Editor 1967

     It is not impossible that some young men have considered the priestly use, only to be puzzled or deterred by what they suppose to be involved in a 'call to the priesthood." Many Christians have believed in a very direct call-a voice commanding them to devote their lives to the church; and the hearing of such an unmistakable summons is frequently associated with some mysterious, emotional, even ecstatic experience. However, the Writings advise us again and again that the Lord never tells men what to do in such a way as to override freedom and rationality; otherwise the result would not be a truly human decision.
     The call to the priesthood, like the call to any other use, can only be the dictate of a man's own love. It is not impossible that we ourselves have deterred some who felt interest by overemphasizing that the priestly love is the love of the salvation of souls. For what young man in his late teens or early twenties can really know, or would have the temerity to say, that this is his love? Indeed, who among us can lay claim with any certitude to what is, in its pure form, a regenerate love? However, that is not necessary. If a young man feels strongly and consistently drawn to the things that priests do-in the study, in the pulpit, at the altar, as administrators and as shepherds of the flock; if he finds these things appealing to his affections and his intellect; he may be well advised to investigate further. His pastor will be delighted to talk to him about the priestly life, and to convey a sense of the delight that he himself finds in it.

     As a man is regenerated by the Lord, so is his love purified. A man may enter the priesthood and discover later that his motives in doing so were less worthy than he had supposed at the time. But if he feels that this is what he wants to do more than anything else, and if he follows the Lord in the regeneration as he discharges his priestly duties, he will receive from the Lord a spiritual love of the salvation of souls, which is the priestly love and use. Indeed it may be said that he had that love from the beginning, but that it needed to be purified and made spiritual; that he did have a call from the Lord to the priesthood. In this are these words of the Lord true: "Ye have not chosen Me, but I have chosen you, and ordained you." The call to the priesthood, then, is something to be seen in retrospect rather than clearly heard before a decision can be made. There must be confidence in the decision, as in entering into marriage; but with that confidence, as again in marriage, a man may dedicate himself to something that must remain largely unknown until he has actually entered into it.

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HOLY MARRIAGE COVENANT 1967

HOLY MARRIAGE COVENANT Editor 1967

     Whether it has been preceded by a solemn betrothal or not, marriage effects the greatest change in the rhythm of life between birth and death. A legal union can, of course, be contracted before a marriage officer commissioned or registered by the state. But when a couple come before the Lord, as represented by a priest, that their mutual desire to became husband and wife may he fixed and established in a holy marriage covenant, they are performing a significant act of worship.
     Since the marriage of conjugial love is from the Lord Himself, and is with angels and men according to their acknowledgment of Him in heart and life, and since no one can come into conjugial love who does not approach the Lord, love the truths of the church, and do its goods, they are approaching and acknowledging the Lord alone in seeking such a marriage. In choosing to pledge their love and plight their faith in the presence of the Lord they are praying that their acknowledgment of Him may be in heart and life, and that they may meet the conditions for becoming one in affection and in thought and in all things of life. They are acknowledging the Divine origin of marriage, the supereminence of conjugial love, and the holiness of marriage from its origin in heaven and as the seminary of the human race which should keep it inviolate.

     In the marriage service itself the terms of the covenant are set before the couple clearly. If they on their part will approach the Lord and shun evils as sins against Him, to that they may be delivered from the love of self and the world and become established in supreme love to the Lord and in mutual love to each other, the Lord on His part will so unite them in thought and will that they will love to think and will each as the other and thus become as one man. This the Lord will do because love to Him and to one another conjoins them more and more, in affection and thought, and in every word and work, so that the image and likeness of one is in the mind of the other and they dwell together in all things of life even to the inmost.
     Those who in their marriage sincerely wish to enter into this holy and eternal covenant with the Lord are indeed performing an act of worship as they stand before the altar. In choosing freely to be united together in marriage as husband and wife according to the laws of Divine order they are obeying the Lord's ordinances willingly. Not only are they acknowledging the Lord as the source of conjugial love and expressing love to Him; in the vows they make they are expressing faith in the Lord, who alone can give them to keep these vows, and charity toward the neighbor: for conjugial love is simply the regenerate love of the neighbor directed to one in marriage.

368

They are praying that they may be delivered from evil and established in the highest love that can be given by the Lord to man and woman.
So marriage, like the other rites of the church, is truly an act of worship; and it may be so not only for the couple but also for the congregation which witnesses the covenant and enters into the sphere of the service. For the congregation joins in acknowledging the Lord, in love and faith, as the source of conjugial love, and expresses a high form of charity in its prayer that the couple united in marriage may receive from Him the "love that knows no ending." Furthermore, the performance of marriages in our societies, and the seriousness with which they are regarded, testify to the church's belief that marriage is a Divine institution, the holiness of which is from the Lord's presence in it; that it was not ordained of God by a regulatory decree, but is the provision of infinite love and wisdom for the greatest happiness and the richest blessings that men and women can receive. These things are implicit in the marriage itself, and the joy of the church in the advent of the Lord to restore conjugial love on earth is at the heart of the festivity with which marriage is celebrated.
RACISM 1967

RACISM Editor 1967

Extremism is both ugly and dangerous when it dominates race relations: ugly as much because of what it can do to those who embrace it as to their victims; dangerous because racism can claim no basis in charity or sanction in doctrine. The Writings are clear that the manner and degree in which a man is the neighbor should be determined by his individual character, not by his race or color; and only the myth of intrinsic superiority buttressed by prejudice can support any other view. Yet the spiritual danger should not be underestimated. If anger, contempt and hatred are the soul of murder, may they not, on a massive and undiscriminating scale, be the soul of genocide?
This is not to say that there are not serious problems to be resolved in race relations. There are no easy solutions that are just and wise. But in so far as we are unregenerate, we may be just as responsive to our background, training and environment, with their assorted prejudices, as anyone else. Yet we have a responsibility from and to the Lord to develop a doctrinally-based Newchurchmanship, not a milieu Newchurchmanship; and this is what should shape our attitudes.

369

Church News 1967

Church News Various 1967

     THE ACADEMY OF THE NEW CHURCH

     Commencement Exercises

     The Academy's ninetieth Commencement was held on the morning of June 9, 1967, in the Asplundh Field House. Visitors who strolled the campus before gathering for the ceremonies saw many signs of physical growth; and amid this setting, the graduation of young men and women from all the Academy's schools symbolized the promise of future strength for the church which these schools serve.
     The speaker, Mr. Joel Pitcairn, whose address will be published later, took as his theme the specific challenge of specious reasoning by which the modern world will test the graduates-the reasoning from sense and memory through which the churches have fallen, but which can be withstood by a higher perception of truth from the Word. Speaking for the graduates, who are listed below, the valedictorians testified, with charming variety but singleness of ideal, to their preparation for the testing. The valedictorians were: Girls School, Margit Schoenberger; Boys School, Cameron Pitcairn; Junior College, Thomas Andrews; Senior College, Merrilynn Wilson; and Theological School, Deryck van Rij.
     Bishop Willard D. Pendleton, in response to the valedictories, told of receiving touching letters from the graduates of a half-century before, the Class of '17, and quoted from one of their members, Pierre Vinet. Thus was established a clear sense of continuity in the Academy's vision, a comforting fact in a time when the shifting sands of relativism leave few things steadfast in the landscape of human values. Bishop Pendleton also announced that Glencairn Awards have been granted to Miss Phobe Bostock and the Right Rev. George de Charms. (See citations below.)
     E. BRUCE GLENN

     ACADEMY SCHOOLS
     Awards, 1967

     At the Commencement Exercises on June 9, the graduates received their diplomas and the Honors were announced as follows:

Theological School

     BACHELOR OF THEOLOGY: Deryck van Rij.

Senior College
     BACHELOR OF SCIENCE: Loella Jean May Eby, Merrilynn Wilson.

Junior College
     DIPLOMA:     With Distinction: Thomas Roderick Andrews.
     DIPLOMA:     Greta Lucy Doering, Sarah Jean Doering, Franklin Thomas Fiedler, Jan Otto Fornander, Mary Ellen Fountain, Harriet Holmes, Kathleen Doris Kendig, Richard Kim Lindsay, John Roland Moorhead, Jeremy Odhner, Oswald Carl Patzmann, Michael Posey, Gillian Simons, Kathleen May Stroemple, Jan Edward West.

Girls School
     DIPLOMA:     With Honors: Wendy Alettha Barnitz, Claudia Eileen Bostock, Mary Suzanne Grubb, Charlotte Gyllenhaal, Gail Arlene Morey, Margit Christine Schoenberger.
     DIPLOMA OR CERTIFICATE: Ersa Alden, Lois Alden, Lysandra Alden, Barbara Joan Boericke, Patricia Anne Bruckerl, Sarah Ann Gladish, Dana Gruber, Janet Lee Heilman, Norma Louise Hiebert, Elizabeth Susan Kendig, Elaine Claire Morris, Christina Ann Mueller, Brenda Naill, Heather Anne Nelson, Wynne Pitcairn, Nancy Renn, Dorothy Pitcairn Rhodes, Edith Xandree Roschman, Barbara Jean Synnestvedt, Janet Ellen Synnestvedt, Bonnie Lynn Wilkinson, Kathryn Ethne Wille, Edith Astrid Winkler.

370

Boys School
     DIPLOMA:     With Honors: Clifford Barry, Cameron Churchill Pitcairn.
     DIPLOMA OR CERTIFICATE: Glenn Graham Alden, Alan Scott Barry, Albert Jean Braun, Richard Douglas Brueckman, Walter Cameron Childs, Duncan Pitcairn Cole, James Pendleton Cooper, Justin Davis Edmonds, Richard George Field, Clayton Wayne Friesen, Gerald Allen Friesen, John Wesley Gruber, Henry Bruce Heinrichs, Richard Edward Hill, Christopher Allen Hirsch, Dirk Junge, Alan Cedric King, Kenneth Everdell Lee, Charles Glenn Lindsay, Roger Kent Mellman, Roger Dwight Middleton, Walter Wayne Middleton, Lincoln Forest Schoenberger.

Theta Alpha Award
     The "Alice Henderson Glenn Award" was given by the Faculty of the College to Gillian Simons.

Glencairn Award

     The Glencairn Award was received by the following: Miss Phebe Bostock in recognition of her many years of devoted service as Community Nurse to the residents of the Borough of Bryn Athyn; the Right Rev. George de Charms in recognition of his outstanding contribution to the fields of theology and education.

     THE CHURCH AT LARGE

     The Lord's New Church Which Is Nova Hierosolyma. On Sunday, May 28, 1967, the Rev. Philip Odhner was inaugurated into the third degree of the priesthood of the Lord's New Church which is Nova Hierosolyma. The Rite of Inauguration was administered by the Rev. Theodore Pitcairn in a service held in the Chapel of this Church at Bryn Athyn, Pa. This is the first time that the episcopal degree of the priesthood has been filled in this body of the Church.
     The inauguration was preceded by a week of meetings of the Church attended by visitors from Holland, Sweden, Japan, South Africa, New York and Ohio, and by members and friends in the Philadelphia area.
     From its beginning in 1937, the Church had recognized the order of an episcopal form of government for the Church, and had looked forward to the filling of the episcopal office in its priesthood. For many years the episcopal authority in the Church has been exercised by the International Council of Priests. In meetings held in Holland in the fall of 1966 that Council drew up Resolutions outlining the order of government under a bishop, and elected the Rev. Philip Odhner to fill that office. These Resolutions and the election of Mr. Odhner were confirmed by the International Interior Council of the Church, a body composed of both priests and laymen which has the responsibility of considering and formulating doctrinal things in the Church. The Resolutions and the election were also formally accepted by all the Societies of the Church.
     The Council at the same time appointed the Rev. Theodore Pitcairn to administer the Rite of Inauguration on its behalf. In a short ceremony held in the week before the inauguration Mr. Pitcairn was vested with a golden stole for use in the inauguration. This stole was formerly used by the President of the International Council of Priests when ordaining on behalf of the Council.
     The Resolutions on the government of the Church formulated by the International Council of Priests set forth the idea of the Church concerning the episcopal office. In the Resolutions there is also stated the intention and desire of the Church to form dioceses, each with its own bishop, as soon as this becomes possible. At the present time there is only one diocese in the Church. (This report was supplied by the Right Rev. Philip Odhner at the editor's request.)

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EASTERN CANADA DISTRICT ASSEMBLY 1967

EASTERN CANADA DISTRICT ASSEMBLY WILLARD D. PENDLETON 1967

     Announcements
     The Eastern Canada District Assembly of the General Church of the New Jerusalem will be held at Caryndale, RR 1, Blair, Ontario, October 7-9, 1967, inclusive, the Right Rev. Elmo C. Acton presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON
          Bishop
MIDWESTERN DISTRICT ASSEMBLY 1967

MIDWESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1967

     The Midwestern District Assembly of the General Church of the New Jerusalem will be held at Troy, Michigan, October 20-22, 1967, inclusive, the Right Rev. Elmo C. Acton presiding.
     WILLARD D. PENDLETON
          Bishop
ORDINATIONS 1967

ORDINATIONS 1967

Acton.-At Bryn Athyn, Pennsylvania, June 4, 1967, the Rev. Elmo Carman Acton into the third degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

van Rij.-At Bryn Athyn, Pennsylvania, June 11, 1967, Candidate Deryck van Rij into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
HONEY UPON THE GROUND 1967

HONEY UPON THE GROUND Rev. ROBERT H. P. COLE 1967

     (Continued from page 364.)

     Yet even with all of this accomplished or fulfilled, there would be something lacking, we would be far from angelic perfection, if we did not have as our inmost motive the desire to benefit our wife or husband in this life and the next most of all. Terms of endearment between husband and wife which involve the idea of sweetness are external manifestations of conjugial love as it strives to be in us, if only we will allow the Lord to regenerate us together throughout life in this world and then to eternity. That is why conjugial love has its origin in the union of the Divine and the Human in the Lord and is the culmination of all loves-celestial, spiritual and natural. In it is the butter or inmost pleasure that comes from keeping the Lord's commandments; the milk of human kindness enjoyed in benefiting the neighbor; and the honey tasted in the ultimate things of a good natural life.
     The land of Canaan was to be a home for all Israel. It was to be, so to speak, a heaven upon earth. For those of us who are prepared to meet the enemy, as were Jonathan and his armor-bearer, the spiritual Canaan will be a land of butter and milk, and there will be the sweetest kind of honey upon the ground.

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CONTENTMENT 1967

CONTENTMENT Rev. ROY FRANSON 1967

No. 9

SEPTEMBER 1967

     "There is no peace, saith my God, to the wicked." (Isaiah 57: 21)

     In order for man to have some perception of the nature of heavenly peace, he must have experienced states of contentment in God. Indeed, to be content with one's lot on earth may be said to be the counterpart of the peace which the angels of heaven enjoy. Heavenly peace, such as it is in itself, cannot be described, "because human words are inadequate." It can only be perceived to some extent by comparing it "to that rest of mind which those enjoy who are content in God."* To be content in God is of wisdom; and wisdom is predicated of the man who knows truth and lives it, or, what is the same, in whom good and truth are conjoined. In the life of good according to revealed truth the peace of heaven is inmostly present, for heavenly peace is from no other source than the conjunction of good and truth. Nevertheless, as long as man lives in the body, the peace of heaven lies hidden in his interiors. But it is revealed when he leaves the body and enters heaven, for then his interiors are opened. It is for this reason that the nature of heavenly peace can be illustrated only in terms of human contentment in God.
* HH 284.
     It should be well understood, however, that man may enjoy periods of contentment in this world which have nothing to do with being content in God. Few men have reason to be constantly discontented. Many go through life with a general feeling of contentment; yet contentment in God may never have been experienced. Success in business, or the successful achievement of his goals, gives to every man a feeling of satisfaction, rest and delight.

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But the delight and joy which that man feels who has been driven to success by an inner hatred, revenge, cruelty, or some other evil, dwells in insanity; while the delight and joy experienced by those who are content in God dwells in wisdom. "The difference is like that between heaven and hell."*
* HH 290.
     Contentment in God is therefore different from joy, for even the wicked rejoice. Joy is indeed an essential part of contentment; but opposite emotions are experienced as well, and yet none of them can disturb or remove that inner rest of mind which is characteristic of contentment in God. Fear, desire, grief or anxiety may be experienced in the body, yet within there are tranquility, rest, and even delight. Indeed those who are truly content in God fear to sin; they desire to persevere; they experience anxiety over sin committed; and they grieve because of the sin of others: this even as they rejoice in good, and derive pleasure from the delights of the senses and the riches of the world. Contentment in God is therefore a quality that is inmostly present, and that rules inmostly, in external states of both joy and sorrow.

     The Lord often spoke of His love and His joy, which qualities He wished to communicate to all men; and the joy of which He spoke was derived not only from the peace of heaven but also from that infinitely higher peace which existed in Him as His Human was united to the Divine itself-the peace from which is all the peace and contentment into which angels and men may ever enter. Yet the Lord's life on earth was a constant battle, accompanied by diverse emotions. We read that He "grieved because of the hardness of the hearts" of the Jews.* He wept over the city of Jerusalem, and also before He raised Lazarus from the dead.** He "desired" to eat the Passover with His disciples on the eve of the of the crucifixion;*** and it is recorded that in the Garden of Gethsemane he was "exceeding sorrowful."**** But through it all He remained inmostly the "Prince of Peace"; calmly and knowingly walking toward the shameful and humiliating death on the cross, with nothing but pity and forgiveness in His heart for His accusers and tormentors. And as He did so, He was constantly active in the use which He had come on earth to perform-the use of opening a way for human salvation by the glorification of His Human.
* Mark 3: 5.
** Luke 19: 41; John 11: 35.
*** Luke 22:15.
**** Mark 14: 34.
     From this supreme example of human life on earth we can see clearly that contentment in God does not mean inactivity, and that it does not imply that we are relieved of hardships, struggle and adverse emotions during our early sojourn.

375

Rather does it mean a positive reaction to the various states and conditions through which the Lord seeks to lead us to the peace of heaven; and it is strongly implied that everlasting peace cannot be attained except through pain and combat, sorrow and anxiety.

     This is well known in the church. Yet the question is frequently asked: "How can I retain a sense of inmost contentment in my particular state?" Reason will tell us that if contentment in God does not relieve us of states of sorrow, anxiety, pain and combat, it must nevertheless itself be present in all of these adverse states; yet we often find it impossible to apply ourselves to this self-evident fact. We acknowledge that in states of external joy and happiness everyone has a sense of contentment, even the wicked; but that contentment in God is unique in that it persists inwardly regardless of the often ruffled surface of life on earth. Yet it is difficult to live according to this acknowledgment. Marriage and the raising of children often cause anxiety, sorrow and pain. Nevertheless, where there is conjugial love in and between the parents, there is an overruling sense of contentment in God; and it is revealed that during his life in the world man is in worldly cares and consequent anxieties that prevent the happiness of eternal life from manifesting itself in any other way than as a certain delight. For when this happiness inflows from within into the cares and anxieties that are with the man outwardly, it sinks down into the cares and anxieties there, and becomes a kind of obscure delight; but still it is a delight within which there is blessedness, and within this, happiness. Such is the delight and happiness of being content in God.*
* AC 3938.
     It is important that we fully realize and acknowledge that during life in this world even he who is genuinely content in God does and must come into states of sorrow, grief and anxiety, and also encounter periods of misfortune and hardship of various kinds. Thus we do not show our contentment by walking through life with a continual smile on our faces, or by suppressing our feelings of sorrow, and still less by regarding our setbacks and hardships in life in a spirit of fatalism. Such attitudes, which many believe to be outward signs of contentment in God, are indicative of most harmful misconceptions of what being content in God really means.
     Rightly understood, contentment in God means to be gifted by God with a power: the power to fight the battle of life on earth in a spirit of hope and trust in the Lord's merciful Providence; the power to appraise the anxiety or the misfortune rationally, realistically and responsibly.

376

We must learn to see that every adverse experience we may encounter on earth is Divinely permitted for the sake of our eternal welfare. Such experiences and states should energize us and lead us onward in the performance of our uses. Yet they are often regarded as Divine punishments, which we blame for the destruction of our usefulness both mentally and physically.
     Perhaps contentment in God is most simply and accurately described in the words of Job when he said: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord."* How, then, can we arrive at the state in which we, from the heart, can echo those ancient words? This is possible only if we have a genuine knowledge of, and a genuine affection for, the teachings of the Lord in His Word. It involves a knowledge of the truth that the Lord provides for each and every man talents and abilities, riches and honors, happiness and joy in this world only to the extent that these things can be conducive to his eternal welfare and happiness. And there must be a genuine affection for this truth. It involves acknowledgment of the revealed truth that those to whom riches and honors would be spiritually hurtful are given to derive a sense of joy and contentment from the few things they have or are given, which is often greater than the joy and contentment of the rich and honored. And there must be an affection for this truth also.
* Job 1: 21.
     Knowing that to be content in God does not imply a fatalistic outlook on life, which discourages action, we should utilize our every talent and exert our every power in seeking to develop and perfect ourselves in the use we have chosen to perform in society. The appearance may be that in such an endeavor there is a spirit of discontent, and there is a certain truth in this. But then we should remember that to be discontented with oneself may be almost synonymous with being content in God; for self-satisfaction is clearly seen to be the one thing that bars the implantation of contentment in God.
     Knowing that contentment is a quality or state of mind which can be enjoyed in the condition of being deprived of this world's goods, and, indeed, often to a greater extent than in a life of abundance, we cannot hope to be gifted with it if we spend our efforts in a jealous and anxious grasping for riches and honors in this world. And if, in the diligent performance of our use, riches and honors come our way, contentment in God will make us regard them as means to uses; and when we think of them, and at the same time of eternal life, the teaching is that we will "regard riches and honors as of no importance, and eternal life as essential."*
* AC 4981.

377

     Knowing that the Lord is of love itself, and therefore wills the utmost happiness of every man; knowing that He is infinitely aware of every state and every condition of every man; knowing that His infinite providence is unceasingly active in leading every man closer to Himself; it is possible for us to offer up our thanks to Him even in time of worldly adversity. For contentment in God enables us to perceive that it is nothing but a means for our eternal welfare and happiness.

     Knowing all these things, and having an affection for that knowledge because it is revealed by Him who is love itself, we can understand also why "there is no peace to the wicked." For by the wicked are meant those who reason against the truths of faith and try to inseminate falsities from a love of self and the world. It often appears that they, too, enjoy states of contentment. Indeed, in times of success and external well-being, they even seem to themselves to be contented with their lot. But this is merely an appearance. It is only a temporary, external expression of joy and satisfaction, which hides momentarily their inner unrest, both from themselves and from others. Inwardly there is still no peace with them; for "they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many like things," the Writings say, "which, unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies."* With the wicked, therefore, there is never a state of inward peace, although in the merciful providence of the Lord they may enjoy a temporary semblance of peace and contentment in externals. And since man loses, or leaves behind, everything that is external by the death of the body, they cannot but have an external existence of unrest and misery.
* AE 365.
     While the wicked thus suffer from a permanent discontent, and desire to change those things which cannot be changed and to have other talents and powers than those with which they were Divinely gifted at birth, the man who is content in God may be, and indeed should be, dissatisfied with the limited use he makes of the talents and powers with which the Lord has endowed him. But knowing that the Lord has created him for a specific use, and therefore also with just those abilities and powers that belong to the use, he enjoys an inward content, even in the most adverse external circumstances.

378

For he sees in these nothing but a Divine reminder of his failure to perfect himself in the use for which he was born. He also knows, understands and has a genuine affection for the truth of heaven uttered by Job: "Naked came I out of my mother's womb, and naked shall I return."*
* Job 1: 21.
     To realize and acknowledge that we have been gifted by the Lord with certain specific talents and abilities; to endeavor to develop them for the sake of use according to revealed principles, in just those states and circumstances in which we find ourselves by reason of the Lord's merciful leading-this is to live content in God during our earthly sojourn. In this acknowledgment and endeavor, the Lord will implant in us the peace of heaven, according to His promise: "Peace I leave with you. My peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid."* Amen.
* John 14:27.

LESSONS:     Isaiah 57. John 17: 1-17. Heaven and Hell 489, 490.
MUSIC:     Liturgy, pages 463, 495, 474.
PRAYERS:     Liturgy, nos. 70, 129.
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

Students of Swedenborgiana are in debt to the NEW PHILOSOPHY for what is probably the first complete translation into English of Swedenborg's Selectae Sententiae. Published as the January-March 1967 issue, this item makes a 68-page pamphlet; the text being embellished by a complete Bibliography or list of Citations compiled by Dr. Alfred Acton, who also made the original translation. Miss Beryl G. Briscoe prepared the manuscript for the press with her usual thoroughness.
This work, to quote Dr. Acton, "is the Academical Disputation which, according to the custom of the times, Emanuel Swedenborg wrote and defended upon the occasion of finishing his studies at the University of Upsala at the age of 21 years. It consists of the proverbs or wise sayings of the Philosopher Senaca, and of the Mime Publius Syrus, with a Greek version by Scaliger on the opposite page, and a copious Latin commentary by Swedenborg, full of classical allusions, and giving evidence of a wide study of the writings of the ancients, and also of the Scriptures." This translation, making Swedenborg's early thought more available, is an important publishing event.

379

NEED FOR NEW CHURCH EDUCATION 1967

NEED FOR NEW CHURCH EDUCATION Rev. KURT P. NEMITZ 1967

     As Seen from the History of the Academy and from Revealed Doctrine

     This evening I am going to speak to you about New Church education. The title of my address is "The Need For New Church Education, As Seen from the History of the Academy and from Revealed Doctrine." There are three reasons that I have chosen this subject for our mental meal tonight. The first is, as I hope this paper will make clear, that New Church education by its very nature is important. The second reason is that in my travels this year I have been strongly struck by what I have seen; that is to say, the value and importance of New Church education to the individual and to the church organization have been illustrated to me by experience. The third reason is that the situation here in Detroit-so many lovely and affirmative children and young people-cries out for a New Church school.
     We are going to consider our subject from the historical to its theoretical aspects. The merit of this method of consideration is that the facts of history serve as a foundation upon which a superstructure of thought about the theory of the manner of education according to the Heavenly Doctrine of the New Church can be built. The proper focus of anyone's history of New Church education is the Academy of the New Church; for the Academy, in concept and in fact, is the spirit and beginning of that system of education.
     Few New Church men realize at this present day, I think I am correct in saying, that all but two of our General Church day schools were begun by the Academy. For example, the Immanuel Church school which is now in Glenview, Illinois, was begun by the Academy in 1888. The Immanuel Church was chartered in 1885, and the school began three years later, in Chicago.
     But it would be a mistake to think that the school when started was entirely supported and managed from a distant point. Indeed the Academy did pay all the expenses of the school, but part of the payment came from the local church to the Academy. The entire Friday class offering went to Academy school uses-although it is doubtful that these expenses were at first very large. When the school was started in the fall of 1888, its staff totaled only two, Pastor Bostock and Miss Susan Junge.

380

     This school was not the only Academy school of those early days. In the same year, 1888, the Academy also founded the Pittsburgh New Church School. Not long after schools were established by the Academy also in Toronto, Berlin (now called Kitchener), and in Huntingdon Valley (part of which was renamed Bryn Athyn, of course).
     But these did not remain Academy schools for very many years. In 1896, five years after the General Church withdrew from the Convention, the local schools were turned over to the respective societies which they served. So now the elementary schools of the societies of the General Church are no longer schools of the Academy in a formal, organizational sense; but internally they are nevertheless still devoted to her, in the same way that a grown son or daughter is devoted to the mother who brought him or her into life. This information begins to give us some appreciation of the significance of the Academy to the New Church education movement-especially when it is noted that these General Church schools are the only "full-time" or "real" New Church schools operating at the present day.

     Because of the significance of the Academy I would like to take you back to her beginnings, so that you may get a feeling for the thoughts and hopes of her founders. Every year we celebrate the beginning of the Academy on Charter Day. The first Charter Day of the Academy was November third, 1876. On that day a charter was granted to the corporation or body of men named The Academy of the New Church.
     The purpose of this organization is very clearly expressed in the first two articles of the charter: "Article I. This corporation shall have the name, style, and the title of 'The Academy of the New Church.' Article II. The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church signified in the Apocalypse by the New Jerusalem, promoting Education in all its various forms, educating young men for the Ministry, and establishing a Library." It was signed by twelve men.
     These men did a wonderful thing for us. It is fitting that we honor the names of the Rev. William H. Benade, the Rev. James P. Stuart, the Rev. Nathan C. Burnham, the Rev. J. R. Hibbard, the Rev. William F. Pendleton, the Rev. Louis H. Tafel, the Rev. Rudolph L. Tafel, and of Messrs. Francis Boericke, David McCandless, John Pitcairn, Walter Childs and Franklin Ballou.

381

In 1875, a year before the charter was granted, these men had met, on June 19th, and had formally initiated the establishment of the corporation which they decided at that time to name "The Academy."
     Do not get the idea, however, that their formulation of the Academy was a sudden or spur of the moment production. What was finally born into the world under the name of the Academy had a long period of gestation. In fact, as you shall learn, its conception took place when the New Church first began with men on earth. The soul of the Academy was the very spirit of the Lord's New Church.
     As is often the case with important ideas-that is, that important ideas frequently lie dormant until a crisis calls them forth to shore up the structure of human existence-the concept of New Church education was not brought forth in fullness until a crisis beset the church. Let us see what the problem was that gathered men to the cause of New Church education.

     The twelve men who signed the Charter were from different parts of the world. Hibbard lived in Chicago, Rudolph Tafel lived in England, Ballou in Pittsburgh, to mention a few. But they all had one thing in common, one essential thing in common. They all firmly believed that the Writings given through Emanuel Swedenborg were the promised second coming of the Lord, that they were the Lord speaking to man and therefore were to be acknowledged as the supreme authority in the lives of men. This is the same conviction which is held by those who join the General Church, and upon which our church is founded. They believed, as we believe, that the Writings are the Word of God.
     This belief set them apart. There were at the time the Charter was granted, as there still are to-day, many men who called themselves New Church men who did not believe this about the Writings, who did not believe that they were the Word, or even of like quality and value to the Word of the Old and New Testament. When the Academy was founded the New Church was scarcely a hundred years old in this country. The Heavenly Doctrine was first announced in the United States in Philadelphia in 1784, and two years later, in that same city, the first circle of receivers was formed. From the beginning there was an acknowledgment that the Writings were an authoritative Divine revelation. It was the conviction that they heard and saw the Lord their God in the teachings of the Writings that inspired and motivated those early New Church men to gather together and form a new church. This new gospel spread quickly, and the church with it. The second area of growth was in New England. Boston became a very large center of the New Church. But soon after the establishment of the Boston Society in 1818 an active opposition to the acceptance of the Divine authority of the Writings developed.

382

The New Church in New England, under the leadership of Messrs. Thomas and Samuel Worcester, emphatically denied the Divine authority of Swedenborg's Writings. In a letter dated 1822 to Daniel Lammot, Samuel Worcester wrote: "You mention our seldom referring to the works of Swedenborg. We read them for instruction and not for authority [Italics added]; hence we talk of what we have learned, and not of what he says."*
* Newchurchman Extra, Vol. i, p. 105).
With this viewpoint in mind, it is not surprising to hear that the group which held it also denied that the New Church was apart and utterly distinct from the Christian Church that had existed prior to the Second Coming, for the recognition of the complete distinctiveness of the new Christian Church from the old is based upon the Writings' description of the utterly vastated condition of the Old Church. This "Boston" or "loose constructionist" viewpoint, as we might call it, was that at worst the old Christian Church had a mild illness, but was fundamentally healthy and would be re-vitalized and recover. Those who held it consequently saw no real need for emphasizing the distinctiveness of the New Church either as to doctrines or as to practices. For example, they saw no need for the re-baptism of those who accepted the Writings as the Second
Coming.

This attitude was of great concern to the "strict constructionists," to those who acknowledged the Divine authority of the Writings. They saw the truth of the Heavenly Doctrine being neglected, and the church suffering as a consequence. Men who did not believe in the Writings would not study them with careful diligence. How could these blind pastors lead the flock to the waters of truth? There was a real danger that the church would soon cease to exist because neither the laity nor the clergy understood the need for a distinctive New Church. Furthermore, many of the children of the church were being lost, that is, they joined the Old Church when they grew up, because they did not really know, had never learned, what the New Church is. This, felt those loyal to the Writings, was all the more unfortunate because the doctrines teach that children are Gentiles who are especially receptive to the teachings of the Lord in His second coming, for their minds have not been blocked with falsities as have the minds of those who have been reared in the false principles of the Old Church. Many dedicated men of the New Church were deeply concerned that the spirit of denial would corrupt and destroy the church in America.

383

     So a movement started, a movement to save the Lord's New Church. This movement or group, loyal to the Divine authority of the Writings, began and remained for some time within the existing organization of the church. As early as 1859 not only the ideas of the Academy, but even that very name, were mentioned in correspondence between members of Convention. There were two concerns of this group-who for a time referred to themselves as "the Harmony"-which two concerns may be summed up in the word, propaganda. Propaganda means the spread of a system of doctrine. The Harmony desired to spread through the church the doctrine that the Writings are the Word of God, not the mere ideas of a man. The prime concern in this effort was to "propagandize" the priesthood. Thus the first goal of the Harmony was a theological school where men would be thoroughly trained in the teachings of the Writings themselves. For, it was felt, anyone who thoroughly and carefully studied the doctrines would see clearly and unavoidably that they are the Lord speaking to man. The second concern was that an educational system be set up for the children of the church so that they would be led to this acknowledgment also. In the words of Mr. Stuart, one of the signers of the Charter: "We need a metropolitan church; a foundation for propaganda; a school for priests; a college of the clergy; and a central missionary church."*
* In a letter to Benade, 1863.
     So the idea grew. Benade realized that not only a divinity school was needed, but also teachers, textbooks, new translations of the Word and many other things. And with time the idea became better defined. At last, on June 19th, 1876, the first organizational meeting of the Academy was held in Philadelphia. The purpose for which it was conceived by its founders was, and is, to read from Article II of the Charter again, "propagating the Heavenly Doctrines of the New Jerusalem, promoting Education in all its various forms, educating young men for the ministry, publishing books, pamphlets, and other printed matter, and establishing a Library."
     Even when this charter was granted by the State of Pennsylvania and the Academy was legally established, there was no desire to separate and act independently of the General Convention of the New Church. (There was as yet no General Church. Our organization came forth out of and after the Academy was founded. But that is another story.) The spirit within the founding of the Academy is very well summarized in this statement by Bishop W. F. Pendleton, one of the founders of the Academy:

     "The men who were responsible for ... [the] organization [of the Academy], twelve in number, acted under the leadership of William Henry Benade. These men, with one exception, were members of the General Convention.

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There was no thought in the minds of the men who organized the Academy, or wish, to separate from the existing bodies of the Church. The one thought and desire was to work with them for the upbuilding of the New Church in the world. The thought of separation came later, under stress of necessity not foreseen. For the early members of the Academy cherished the hope and expectation of being able to continue to work with the bodies of the church then existing. We were convinced that we had a mission to perform and a message to give, a message which we believed the majority of New Churchmen would receive when rationally presented. We had come to see something new in the Writings but little realized before-a glad message which would be gladly received. There was a sincere belief that members of the New Church in America, in England, and in the world at large, would be able to see what we saw in the Writings, namely, that the Lord Himself appears in them in His second coming, speaking to the New Church and teaching that those Writings are the very Divine truth itself, the very Word of God; and in addition that the men of these bodies would see clearly with us what Revelation teaches concerning the vastated state of the Christian World-that few of a mature adult age will ever be willing to see the light of the new truth now given to mankind; that His new light will be received and can be received only by the young or those as yet in the spring of early manhood, before the formative period of life is passed. For the Doctrine teaches and experience has shown that few in ripe age will receive the truths now revealed from heaven. Therefore we must look elsewhere for a spiritual supply."*
* The Academy of the New Church, 1876-1926, p. 13.

     Thus was founded the Academy of the New Church, and the entire school system of the General Church that exists today, not only the schools in Bryn Athyn, but also the schools in all the other societies of our church.

     The Doctrinal Basis of New Church Education

     Perhaps it may seem, in thinking back over this history, that in actuality the New Church educational movement was merely a child of necessity, necessity for survival, and that there is no really deep or complex spiritual basis for New Church education; and be it supposed that to-morrow the entire country were to become New Church, New Church schools could then be done away with, their purpose having been fulfilled. If these thoughts have come to mind, we would hasten to add that there is more to the idea of New Church education than has been shown yet. To counter the suggestion that New Church education was merely a gimmick to preserve a particular type of church organization at a perilous time, it should be known that as early as 1789-seventeen years after the death of Swedenborg-the following resolutions were adopted in England by the First General Conference of the New Church:

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"RESOLVED UNANIMOUSLY: That it is the opinion of this Conference that the Doctrine and worship in the old Church are highly dangerous to the rising generation, inasmuch as they tend to implant in Young People the Idea of Three Divine Persons, to which is unavoidably annexed the Idea of Three Gods; the consequence whereof is Spiritual Death to all those who confirm themselves in such an opinion. RESOLVED UNANIMOUSLY: That it is the opinion of this Conference, that it is the Duty of every true Christian to train his children in the principles and the Heavenly Doctrines of the New Jerusalem Church alone, the two grand essentials of which are, I. That the Lord and Saviour Jesus Christ is the only God of Heaven and Earth, and that His Humanity is Divine. II. That in order to Salvation, Man must live a life according to the Ten Commandments, by shunning Evils as Sins against God."

     The idea of New Church education is an old one, and old as the church itself. Surely those early New Church men, as well as those who followed, had some well-based and convincing reasons for New Church education.
     Let us examine the doctrinal basis, that is, the foundation in revealed truth, for the principle of New Church education. First we would observe that the Heavenly Doctrine does not tell us in so many words how we should set up New Church schools, nor does it state outright that there should be New Church schools. The principle or doctrine of New Church education is a derived doctrine. But this derived doctrine is well founded in the new Word. Many men who have diligently studied the Heavenly Doctrine, seeking instruction from the Lord about all matters of life, have been led to see clearly that the doctrine implicitly prescribes a new method of education for those of the church.
     The cornerstone of the doctrinal foundation of New Church education is the belief that the Writings are a Divine revelation, and that therefore they truly describe the purpose of life and the nature of man. This purpose is completely implied in the statement from the Writings that "The Divine Providence of the Lord has for its end a heaven from the human race."* This is the purpose of life because the Lord, who is the source of all life, is love itself. His love desires conjunction with men, so that by this conjunction they may receive eternal delight and happiness, which is heaven. Hence the purpose of life may also be said to be the conjunction of man with God; and education, to be true education must- ultimately have this end in view.
* DP 27, heading.
     The fulfillment of life's purpose, the conjunction of man with his Creator and Sustainer, is accomplished by man's reception of that which proceeds from the Lord. Something from the Lord must enter and become as it were a part of man. Then, from what is from Himself in man, the Lord can draw man to Himself and be conjoined with man.

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In order that this reception of the Divine may take place, man must become a receptacle for that which proceeds to him from the Lord. What is more, that which forms this receptacle in man must also be from the Lord, for what is Divine can be received only by that which is also from the Divine. What are these things from the Divine that are to be received by man? They are the Divine proceeding, called in the New Testament, the Holy Spirit. The Holy Spirit, because it proceeds from the Divine, partakes of the Divine nature. The Lord is love and wisdom itself, or good and truth itself, therefore that which proceeds from Him is also in its essence good and truth. Good and truth-or think of these as love and wisdom, if you will-are the essentials of life. Good and truth must be received by man if he is to live truly and be conjoined to God. To add, then, to our definition, we would say that New Church education is the formation of a receptacle in the mind for the reception of good and truth from the Lord. It should be noted that the actual reception itself is mainly the work of adult life. New Church education does not, for it cannot, regenerate individuals; its work is to get them off to a good start on their regeneration.

These considerations point out some of the fundamental differences between conventional systems of education and New Church education. New Church education is genuinely new. Conventional education is concerned almost exclusively with the intellect. Its concerns are to fill the memory with important knowledges and to develop the mind's ability to think in an orderly fashion. Thus conventional education develops partially half of the man, his understanding. New Church education attempts to deal with the whole man. It concerns itself also with the development of the will, for in this faculty goods are received. New Church education tries to instill in the student's mind proper attitudes, the essentials of which are a love to the Lord and an affection for His truth. A well educated individual must be prepared so as to be able to receive both truth and good.
New Church education is new in other important ways also. For example, not only does it take into account that the whole man must be considered in education, but it is also aware of the ideal pattern or order according to which both the understanding and will should be instructed, a word which means "built up"-with truths and goods. There is new guidance in what and how to teach each age group. The Lord's revelation in the Heavenly Doctrine of the process whereby His own mind on earth was developed and perfected provides for New Church educators a Divine model for the process of education. This new knowledge of the nature of man and his growth gives new insight into how he may be helped to learn.

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The doctrine of the glorification is as a key that unlocks many of the secrets of education.
     The truths presented in the Writings enlighten the educator in many, many ways. These heavenly doctrines not only show what the ideal order is in which the mind should be developed for the reception of good and truth, they show also how this good and truth is received. From an understanding of how good and truth are transmitted to and received by man, students of the Writings have seen that there is in their pages by implication a new method of education. It is obvious that if men can see the laws whereby the mind is developed, they can devise ways of co-operating with and utilizing those laws. This is what New Church education is, man's effort to co-operate with the Divinely revealed laws of the mind's growth and operation.

     The doctrine of influx is one of the basic doctrines that have led to the formulation of the concepts of New Church education. Briefly stated, the doctrine of influx is that all life inflows into man from the Lord through the spiritual world and that the influx of this life is according to the nature of the vessel that receives it. All life, or delight, comes to man from the spiritual world. He is in constant, though not conscious, association with spirits, angels and devils every moment. Their state of mind, which proceeds from them as a sphere, envelopes man's mind. This sphere he does sense, although he is not aware of its origin; he feels it as a mood; it seems to be his own mood or state of mind. However, he may also feel the mood of others on earth who are close by him; for their minds are in the spiritual world also. We say: "Moods are infectious."
     This truth can be a powerful tool for good. By the communication of spheres a man may experience a delight that is not really his own. A person, especially a child, may be helped to experience a joy he has never known before by being permeated with its teacher's delight in a subject or outlook.
     Can you see from this doctrine about spheres how valuable and beneficial it is for pupils to be in the sphere of teachers, who from that full love that can be only with the knowledgeable, radiate their delight in the truth revealed by our Lord in His second coming? In a very real sense, the regenerating teachers of our schools are the heart of our New Church educational system. (Parents might note that they also perform a similar function. The moods they display before their children can inspire them with a delight in the conjugial and in many other things that are genuinely good and beautiful.) This matter of environment by good spheres is one of the ways in which a will for good is developed, but it also affects the formation of the intellect. We shall have more to say about this later.

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     There is more to the reception of good, or what is the same, of a love and delight for what is good, than merely an immersion in good spheres. If this were not so, a husband might become a wonderful cook himself after a time, merely by virtue of his having been in the sphere of his wife's love of cooking well. Good is also implanted by means of truth. Without truth, good cannot be appropriated to a man and made his own. This is why such a long period of life is devoted to the gathering of truth into the mind. The years of education are not for the sake of the truths themselves but for the sake of the goods which can be received in these truths, and for the sake of the uses that will come forth from these goods and truths conjoined. Truth is the form of good; it directs us to what is good. Every truth we learn presents before our intellectual sight some good. When we have seen what is true, or right, then we can come to love it, but not before. Truths in the mind are vessels for good. A goal of education would be, therefore, that the mind be filled with truths that may serve as vessels in which good may be received; for in the reception there is conjunction with God, and the kingdom of heaven in man.

     Now, as regards the filling of the mind with truths: as all of us know from experience, acquiring truth is not a simple process. One does not see the truth merely by reading or listening to a true statement. Just as the world was not created and formed in a day, but over a long period in which many stages were built up one upon another, neither is a mind created and formed quickly.
     The parallel between the creation of the world and the formation of the mind is a very apt one, for we are taught in the Writings that they correspond to one another. Because they were produced by the same Creator, they both have the same basic pattern; the natural world and the spiritual world are in the image of the Lord. Within the Lord God the Creator there is a Trinity of three infinite and uncreate degrees. These three Divine degrees produce an image of themselves in the natural world that we call the mineral, vegetable and animal kingdoms. The image of the Divine Trinity in the mind of every man is the trine of degrees or planes of thought and love which are called the natural, spiritual and celestial degrees of the mind. These degrees of the mind correspond to the kingdoms of nature. The natural degree of the mind corresponds to the mineral kingdom, the spiritual to the vegetable kingdom, and the celestial to the animal kingdom.
     The mind goes through the same order of development that the natural world had been led through by the Lord. The mind is as it were evolved through stages in a way similar to the evolution of life in the world. The mind has its foundation in the spiritual "mineral kingdom," just as the world is built up from elements of the natural mineral kingdom.

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The spiritual "mineral kingdom" is the entire realm of knowledge. Knowledges, things that are known, are the basic blocks with which all thought is erected. Without knowledge there can be no thought. That is why so much of the time in school is devoted to learning facts, which are a form of knowledge, especially in the early years of education.
     But a man does not become educated merely by having his head stuffed full of knowledges. If education were merely a matter of committing dates and formulas to memory, all methods of education would be the same and New Church education would have no special claim. Education requires more than filling the mind with knowledges. It is not enough that things be left in the memory in no other order than that of the sequence in time in which they were learned. Building materials piled about the site in the order in which they were delivered do not make a house. If the mind is to be developed, knowledges must be ordered and organized.
     We are now getting into what I consider to be the basic mechanism of New Church education. If you understand what follows you will see what it is primarily that makes education in New Church schools "New Church"; you will understand what it is that can make even the teaching of such a fixed and scientifically cold subject as mathematics different, and of greater benefit to the student, in a New Church classroom from what it is or can be in any other classroom.
     To reiterate, if the mind is to be developed, knowledges must be ordered and organized. The ordering and organization of knowledges can be done in many ways. Consider how many philosophies of life have been constructed. Not all of them can be right. The pattern in which the things that are learned are arranged is very important. Perhaps it may be rightly said that the establishment of the proper pattern of knowledges is the primary function of the New Church educator. For in the truths that are seen in the things that we have learned, goods or loves are received.
     Now let us observe that no man, not even the most capable teacher, implants truth in another, the Lord alone does this. Truth is something that each man must see for himself. But even this is from the Lord. We read:

     "The interior sight does not see from itself, but from still more interior sight or that of the rational; nor does this see from itself, but there is a sight still more interior, which is 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

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This ability to see is always with man. All have the ability to see what is true. But in order to see spiritually, two things are required: there must be objects to be seen, and light in which to see them. All mental light comes from within, from the spiritual world. It is given forth to the mind in proportion as the flame of the love of truth burns strong and bright. The objects of intellectual sight, however, do not come from within, but enter the mind from the natural, through the gates of the senses.
     The chief objects that should be presented to the mind are those things which are from the Word, its stories and teachings. These are, in fact, the core of New Church education. Our entire curriculum is built around the course of study in religion, in which the knowledge of the Word is systematically imparted to the student. The truth is most clearly and easily visible in knowledges from the Word.

     It might seem from this that weekly classes in which the Word is studied are all that is needed for the development of the mind. Such classes are excellent and vitally necessary. But they in themselves are only a partial New Church education. The mind cannot be formed from religious truths alone anymore than could the earth be filled with animals only. Religious truth is the most perfect but it can exist only upon a basis of lower truths, just as the animal kingdom can exist only upon a properly formed sub-structure of plants and minerals. The mind is built up level by level. Religious or spiritual truths can be seen and grasped fully only when there has been preparation, so that there is a harmony between what is known from experience and what is known from revelation.
     New Church education is concerned with secular subjects because all knowledge can be a ground work in which truths are seen. For all things are from the Lord, and if properly arranged, knowledges about all created things should reflect and manifest Him from whom they came.
     However, singly, in themselves, knowledges are dead and can testify nothing about their Creator. They are spiritual ultimates and thus are inanimate, just as the ultimates of the natural world, which are minerals, are dead and without life. Before knowledges can speak about their Creator, they must be animated into living truths in the minds wherein they reside. Facts must be organized before they prove anything.
     This organization of knowledges must be present in the mind before any truth is seen. But this organization need not be done by the learner himself. We can understand a scientific law, and see that the facts disclose it, without having discovered that law ourselves. Learning would be a very slow and long process if we could grasp only those things that we discovered completely for ourselves.

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What we wish to show is that a person can be assisted in seeing the truths within knowledges if those knowledges are properly arranged for him by a teacher. This is one of the main functions of a teacher-helping the student to organize the knowledges he has in such a way that he may see laws and truths for himself. Needless to say, only a teacher who has a clear view of things himself can do this effectively. This is not to say that a teacher must have a perfect understanding of all things, but certainly he or she must have the basic principles of Divine order in his or her mind or heart if the students under that teacher are to be led to see life as it truly is.
     Part of this organization of knowledges that is done will be the result of the conscious effort of the teacher to relate subject matter to eternal truths, but the greater part of this organization is sub-conscious. The best way I know of to explain simply how this "sub-conscious" organization is done is to give an example. Have you ever met a stranger and talked with him awhile, just "passing time," and then felt that you knew you could correctly guess what party he voted for in the last election, even though your conversation had never touched directly upon politics? What people believe about the basic issues of life affects all their thinking. Without a person's conscious effort all his thoughts come forth from him in an order and orientation that reflect his basic beliefs. Thus in the classroom the teacher's beliefs are subtly presented in the way in which he teaches every subject. Even the seemingly dry, impersonal sciences can convey spiritual truths if they are taught by a New Church teacher. Certainly the converse is true. I have had people tell me that they believed in a God until they had a science course in college that was taught by an atheist. If the secular subjects are taught by a teacher who has a comprehension and conviction about the truth which the Lord has revealed in His second coming, then the knowledges which the student receives from him enter his mind in an organization which enables the student to see those same truths that the teacher saw.

     The central and essential truth or principle around which all knowledge should be organized is the truth that the Lord is Divine Man, and therefore all things from Him, which are in His image, tend to the human form. This arranges all knowledge into the Divine order, the order of heaven. When arranged in accordance with this principle, man's knowledges become a heavenly form. In these forms of knowledge man sees the Lord. This is the inmost goal of true education, the sight of the Lord; for the whole purpose for which man is given a rational and free mind is that he may see the Lord and then love Him.
     This sight of the Lord in organized knowledges is not something that happens once and for all, all of a sudden.

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It is progressive from birth to eternity. To see the Lord is more than to have an imaginative picture of what He looks like upon His throne in the heavens; it is to see the spirit of the Lord, His ends and purposes, His love and His wisdom. This education should be never ending.
Not only the Word, but also all knowledge about His kingdom should reveal our heavenly Father to us. If in the marvelous structure of a single lily we can see the wisdom of our Creator, should not a knowledge about all the other works of His hands do the same.
Thus endless truths may be seen in knowledges properly ordered, for truth is God, and He is infinite. As man sees these truths for himself, they become in him vessels for good from the Lord. And when he allows the Lord to conjoin these goods to their truths, by his doing the uses to which the Lord directs him, then he is given these goods as his own and is thereby conjoined to the Lord. The purpose of his being created is fulfilled. This is the inmost reason for New Church education, that the Lord's will may be done on earth. And it is upon an ever deepening understanding of the Divinely revealed laws about the development of the mind that our system of New Church education rests and is being perfected.
CONJUGIAL WITH MEN AND WOMEN 1967

CONJUGIAL WITH MEN AND WOMEN Rev. ERIK SANDSTROM 1967

As is the marriage of good and truth, so is the conjugial union of husband and wife; for the husband's part is as that of truth, and the wife's part as that of the good of that truth. The two things, the truth and the good of truth, are distinct, even as are a principle and the application of that principle. These must not wear each other's garments. There are ideas proper to the principle, and ideas proper to the application; there is a specific art pertaining to each. To have them confused would be like forgetting all about true principles and proceeding with the act only as whim or fancy dictates; or it would be like forming principles from one s own proprial preferences and acting rigidly from them without any regard for the demands of each situation that arose. This is, in fact, how unregenerate men and women act. We have either stiffnecked rigidity or fickle and impulsive romanticism. These things, of course, are repulsive whenever they appear; that is to say, when firmness, perhaps even fanaticism, without any true principle are displayed by men, and when sentimental looseness is shown by women; but the more so when a woman, in this sense, appears in a man's garment, and vice versa.

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     But to keep these two things-the truth and the good of truth, the principle and the application of the principle-distinct is not enough. Distinctness is a means to an end, but the end is conjunction. There can be no real conjunction unless there is first distinctness, for what is loose and undefined has nothing tangible and substantial to contribute. This is as in music. Two tones cannot blend into real harmony unless each is accurate and true. It is also as in the human body. The heart and the lungs cannot act properly together unless each functions according to its own office. Disease or harm suffered by one of the organs will at once disturb the function of both.
     So is it with men and women. Only the true masculine mind and the true feminine mind are capable of conjunction. This, however, is only the universal requirement. If the conjunction is to be truly conjugial, then in addition the minds of the two must also be what the Writings call similitudes. There is a general conjunctiveness among all the angels in a heavenly society, because they all work together in the general use of that society; but a full and perfect conjunction can exist only between two-only between a husband and his own wife-even as there can be a full and perfect conjunction only between a principle and its own application.

     It might be thought that the specific requirement of regeneration ought to be added. And so it ought. Yet this is implied when we say the "true masculine" and the "true feminine," for the unregenerate man and the unregenerate woman can never measure up to these standards. The unregenerate male, by definition, does not think from true principles; nor does the unregenerate female in any way love to apply true principles to life. If they did. these things, then they would be regenerating. Moreover, there is nothing truly masculine in a dramatic show of strength, when the apparent strength is based on false assumptions or on purely selfish ambitions. Suppose the false assumption or the selfishness were to be shown up; where, then, is the manly strength? A display of strength or steadfastness must have a worthy cause; the thing itself that is defended or propounded must be strong and right and good. Otherwise the man is in himself as weak and pitiful as the thing for which he stands, and this even if he happens to be a good actor. It is the same with women. If they, retaining their selfish prejudices and continuing with their petty schemes, should make an exhibition of kindliness and pity, or of elegant manners, then this would be quite distasteful to a discerning eye.

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The Writings even deny any real understanding and any real will to the unregenerate mind; for such as are unregenerate, they say, "have cupidity instead of will, and science instead of understanding."* How, then, can we speak of true masculinity if there is no actual understanding of things, or of true femininity if there is no real will? But again the play-acting becomes still worse if it is performed as it were in garments borrowed from the other sex. That is why it was written in the Law that a woman should not wear that which pertained to a man, or a man put on a woman's garment, and that all who do so "are abomination unto the Lord"; for the donning of that which pertains spiritually to the other is what is here forbidden in the internal sense.**
* HD 33.
** Deuteronomy 22: 5.
The genuine garment of a male mind is truth, and of a female mind the good of that truth. But the conjunction of the male mind and the female mind is effected when the two operate together in the same use. For this to be done there must be, spiritually as well as naturally, the dwelling together in the same house, and then at the same time the sharing of all things in deep and mutual friendship and confidence. In such a state the wife knows well, and understands well, her husband's truths, just as he shares her tender love for the application of his truths to use. It would be impossible for her to love the application of them if she did not understand them; just as he could not appreciate her love of use unless he, too, felt that love. But this is not the wearing of one another's garments; for although there is an intelligent and affectionate insight of the one into the mind of the other, nevertheless there is a continual awareness on the part of each for the need to be revived by that which is proper to the other. In fact, there is a mutual and sweet desire or longing to be so revived and nourished. In this way their minds, retaining their identity and distinctness, as it were penetrate into each other and live in each other, precisely as do the heart and lungs in the body. When an angel, speaking to Swedenborg, said of his wife, "She is my heart, and I am her lungs," he was not using poetic language.'*
* CL 75: 5.
These things, however, are not enough for the understanding of the conjugial relationship. What we have said pertains to the rational and natural minds of angels, thus to the things that come to their conscious and reflective awareness. There are deeper things within them, too-conscious but not reflective. That is to say, there are things that are sensed within them, and most deeply and sweetly so, and yet are not articulate. These things are the profound affections themselves springing up immediately from their ruling love as their fountainhead. It can only be said that the angel husband and wife have this love in common.

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As the angel we have already quoted also said: "We are one: her life is in me, and mine in her; we are two bodies, but one soul."*
* CL 75: 5.
     Still, since they are distinct from inmosts to outmosts, this inmost love of theirs at once takes on a feminine touch as perceived and received by the wife, and similarly a masculine touch with the husband. Let us view some of the things said in the Writings with regard to the manifestations of their inmost love as it descends into their minds, and flows forth in two distinctly different streams of life there, only to re-unite in the ultimate in all forms of use.
     We learn that the inmost love with the husband manifests itself as the love of becoming wise, and that with the wife there is an inmost desire to receive that wisdom so as to carry it forth to fruition.* In the highest heaven this is so much so that the husband there stands forth as love, and the wife as the wisdom of that love. In the lower heavens, however, the general relationship continuing to be the same, the husband will as it were personify only intelligence, and the wife the affection of that intelligence. In all of this let us bear in mind that the specific function of the husband, in all the heavens, is to acquire the means whereby uses may be performed, and the specific function of the wife is to provide the warmth, or affection, which actually brings about that performance of uses.
* CL 32, 33, 75: 5.

     In doing this, the wife brings forward the conjugial sphere. That sphere is not from the husband. He can only perceive it and conjoin himself to it as he receives it from his wife. Not that this is a conscious reaction with him, for it is provided that his response itself should be more manifest than the flow to which he responds. Hence the appearance is the opposite of the truth; but it is well that it should so appear, and continue so to appear for ever, even in the highest heaven, and this for the sake of reciprocity. Nor is there any harm in an appearance that is known to be such. All angels know and gratefully love the truth; just as men on earth may know the truth in this and in so many other respects. In fact, the appearance completes the truth; for it is part of the truth that the wife as it were restrains or holds back her love until and in the degree that it is received by her husband. Then, when he shows that he responds, she brings forth from the treasure of her heart as if the response was with her. In this way the love passes from one to the other and is returned. It is related that good spirits, who were so strongly in the appearance as to believe it to be the truth, were instructed by means of an experiment such as is possible in the spiritual world.

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The experiment was that the sphere from their wives, whom they had loved tenderly, was cut off from them; and then they found, to their amazement, that they were completely cold and indifferent to their wives.*
*CL 161: 2.
Now the bending of the husband's love of becoming wise, the love of acquiring truths, toward conjugial love is the wisdom of the wife. Hers is a wisdom of her own, which is not proper to the husband, even as his wisdom is not proper to her. Hers is a wisdom that is not, so to speak, articulate, whereas the male wisdom is. Female wisdom is in the affection rather than the thought; and from her affection she applies herself to her husband's wisdom, and this in a twofold manner; because his wisdom-if he has any, that is, if he is a regenerating man or an angel-is twofold. The Writings speak of "rational wisdom" and "moral wisdom." His rational wisdom consists in knowing and understanding interior principles of truth and their mutual relationship; but his moral wisdom is the ability to see the relationship of truth in application to life. The wife is perfectly capable of understanding and conjoining herself to both these kinds of wisdom; only they are not from her, but with her from the husband. And since they are not from her she therefore attaches herself to rational wisdom-which is, if such language is permissible, one step prior to the ultimation in use-in a tacit and generally approving way, but without indulging in the process whereby such wisdom is produced. This is described as "effecting the conjunction of the wife with the rational wisdom of the husband from within."* But as for the moral wisdom-the knowledge of application-she having a similar though in no way identical wisdom, her conjunction with it is effected "from without"**; or, as is implied, from within and from without at the same time. For as the rational wisdom is within the moral wisdom, so conjunction with rational wisdom from within must imply a descent with that conjunction into the realm pertaining to moral wisdom. To conjoin herself from without, however, means conjunction so to speak in an articulate way. This is a conjunction by means of conversation and the sharing of views, and above all by means of joint action.
* CL 163.
** CL 163.
The whole of this process of conjunction is initiated by the wife, and not by the husband. He responds and conjoins himself reciprocally, but does not initiate; and the art of doing this, requiring as it does affectionate applications and accommodations to the will and affections of the husband,* is a perceptive wisdom described by angel husbands as a "wisdom implanted in the love of wives," and by the wives themselves as a "sixth sense."**

397

By means of this sense wives know the delights with their husbands, and consequently their affections; and these they secretly bend toward conjunction with themselves, thus toward what is conjugial. If therefore it can be said that the peculiar wisdom with husbands is a wisdom in truth, it can be said likewise that the peculiar wisdom with wives is one that manifests itself in the affection. This is the masculine touch, and the feminine touch, by which the inmost soul of an angel couple manifests itself in the two partners.
* CL 195-197.
** CL 155a: 3, 4.
That first and interior distinction is also what comes to view in the lower regions of the mind of each as appropriate "garments," garments of the mind. The husband puts on the garment of truth; the wife the raiment of the affection of truth-of that truth-or the good of it. In these garments they complete one another, and are able to give and receive mutually and for ever, each one entering into and sharing with love that which is given by the other.
This is the order provided by the Creator of men and women, and it must not be disturbed or destroyed. Hence the arcana of conjugial love have been revealed; for truth alone is able to restore that which was lost and to build up again what has crumbled to pieces. The promise of that restoration is thus voiced by the revelator: "On hearing and understanding [songs of glorification sung by angels], my heart exulted, and I went home with joy; and there I returned out of the state of the spirit into the state of the body, in which latter state I committed to writing what I had seen and heard: to which I now adjoin the following particular: that conjugial love, such as it was among the ancients, will be raised up again by the Lord after His coming; because that love is from the Lord alone, and is with those who by Him, through the Word, are made spiritual."*
* CL 81e. NOTE: For a full statement of the nature of the heavenly marriage, which is "between the good of the external man and the truth of the internal"; similarly in the internal or spiritual man; similarly in the celestial man; and similarly in the Lord Himself; see the whole of AC 3952.

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LORD, INCREASE OUR FAITH 1967

LORD, INCREASE OUR FAITH S. PELLE ROSENQUIST 1967

     Let us never lose sight of the need for faith in our vigilance against faith alone. For while we must ever guard against a faith separate from charity, we must not neglect the effort to build our faith in order to make possible an ever more genuine charity. The dangers of faith alone are not minimized by taking faith for granted-by assuming faith, and then as it were, in the phrase of one philosopher, "going on." For faith, if not continually deepened and renewed, either becomes a barren litany or deteriorates into a form of the merely humanistic philosophy which is regnant today.
     By a need for faith, or the need to build our faith, is meant primarily the necessity of learning, understanding and knowing more and more of what our beliefs are-of ever increasing our rational grasp or view of what the faith of the New Church is. The faith of the New Church! The attainment of that faith is a work of unending effort. Yet, while we may acknowledge that our understanding of some of the elements of faith is somewhat obscure, we tend to feel that faith is at least something in which we have made a beginning. And indeed we may have. But it is only a beginning.
     Certainly we have an awareness of the church's "explanation" of the Trinity; but is our understanding of this vital doctrine growing and revealing God to us more fully? We have faith in a life after death, but are we as familiar as we should be with the aspects and realities of the spiritual world, apart from knowing where to find such knowledge? We believe that the Word has an internal sense, but do we concern ourselves sufficiently with specifics, such as endeavoring to understand what regenerative qualities each of the twelve sons of Jacob represents in any one of the various series in which they are discussed? What is the difference between the Issachar state and the Zebulun state?
     These points, and indefinitely more, are all part of the faith of the New Church. They are all truths or teachings, even miracles and glimpses of God. Our contact with them is as much as was the disciples' contact with the Lord at His first coming. The disciples affirmed the truth of what the Lord said; they believed His teachings; they worshiped Him in an aura of miracles; they witnessed and even, in moments of enlightenment, saw something of God in Jesus.

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To appreciate the immediacy of their association with the Lord we need only to recall a few of the events that occurred in the presence of, or to direct knowledge of, the disciples after they "forsook all, and followed Him." They were present when the Lord cured leprosy, the issue of blood, palsy, and various other infirmities; they saw the cleansing of those possessed by unclean spirits, the forgiveness of sins and the raising of the dead; they were with the Lord during the Sermon on the Mount, the calming of the storm and the feeding of the multitude with five loaves and two fishes. Three of them witnessed the Transfiguration, and all were given authority over devils and all manner of diseases; and Peter spoke for them all when he confessed, in the Lord's presence, that He was indeed God.
     After their involvement in these and a host of other events, what do we find? Do we find a feeling among the disciples that they were fully imbued with the faith of Christianity? No! Rather do we read the simple and beautiful request, rooted in a faith that realizes its own inadequacy: "Lord, increase our faith."*
* Luke 17: 5.

     We, too, should continue to respond to the close contact the Second Coming has given us with the Divine Human of the Lord by uttering the same plea: "Lord, increase our faith." As we are given to see and to understand something of the church-whether it be the miracle of a truth made living, the healing of an infirm or perverted concept, or the miraculous application of a single truth to the multitudinous aspects of our lives-we must never fail to increase our faith. We must regard each step as simply the prelude to the next.
     But what of the myriad facets of our faith? Is not application to life the reason for which we should acquire truth? Should we inquire into these Divinely complex things before we see in them the possibility of application? Is it important to the life of charity that we should strive to understand such things as the Trinity, the difference between the Issachar and the Zebulun state, or the infinitely intricate account of how the Lord glorified His Human? The answer is, that it is important. Our involvement in the things of faith, that is, our endeavor to understand the Word, is important primarily in that the internal sense is the "story" of regeneration-our regeneration: a story that we must live in order to become regenerate, and to know of it is to be aided in living it. But the effort to understand the Word is not important only to the individual. It is important also to the church.

400

Let us remember that while the internal sense contains the story of regeneration, the historical sense has to do with the formation, function and fall of each of the four churches established by the Lord on earth throughout the history of mankind as receptacles of His influx. So it is that as we study the account of man's regeneration as given in the Word, it is important to view that account in relation to the church raised up by the Lord which is treated of in that particular part of the letter. This is important because the church is such as those in it who truly develop into that church, in least form, which the Lord is maintaining as an earthly receptable for His influx.
Let us expand on this by following a brief but illustrative outline of some of the relationships between the regeneration series and the historical or series of the churches. What occurs at the fullness of each series? The paradisal state, that of the Most Ancient Church, was lost, and a remnant remained to survive the flood. Then another church, the Ancient Church, was formed, flowered and fell; and so on and on throughout the Word in a marvelously interwoven story of ascents and descents. We know, for example, that the Jewish Church served as a representative of a church during the time from the fall of the Ancient Church to the establishment of the Christian Church; so we must view the regeneration process described in this period in a similar way. The qualities of the first ten sons of Jacob, while in a general way significative of the universals necessary to produce a spiritual church-Joseph-more specifically describe those elements which are necessary to produce a spiritual church that is a representative of a church, thus a regenerating man; one that represents a regenerating man who is destined to attain heaven, Canaan, and then fall into bondage and become subjugated. This particular series, then, describes that part of regeneration which prepares a man for spiritual temptation. This may appear to be well along the way to regeneration, as it were; but we must again look to the historical sense and be reminded that in this state the Lord has not even been born as yet. That is, the promise of the Lord to be born in the regenerating man given in the Genesis series, that promise renewed and representatively introduced in the Abram through Jacob series, is not actually fulfilled in man until the state of regeneration described in the Lord's birth and life comes into being in the life of the individual. Even when this state has been reached, it remains for the Lord to be crucified and for the man involved again to await the coming of the Lord. For even with those who loved and worshiped the Lord while He was on earth there was no full seeing of Him as Divine God-Man. That could not take place until after His crucifixion and the resulting union of the Divine and the Human.

401

     So even a man whose state of regeneration is parallel to the church which the Lord established while on earth has yet to "see" the Lord; for the Lord in His Divine Human can be seen only in the internal sense of the Word, which His second coming reveals for the first time. And we are of the church which the Lord has established to correspond to that part of regeneration which will at last make God truly visible:
the ever perfected culmination of regeneration that will not end in a fall, a captivity, or a crucifixion. That is why the New Church is the crown of all the churches; it does not contain the seeds of a succeeding church. It contains all that has gone before, and a promise, together with the means to its fulfillment, that the Lord will be seen in the internal sense of the very Word that is the historical story of its predecessors.
     As it has been essential for men in every church to develop in least form the quality of the church in which they were, so it is essential for every one of us to become a church in least form-particularly a New Church, a church in which it can be said that the Second Coming has taken place. That is why it is now permitted to enter intellectually into the arcana of faith, for therein will the Divine Human be seen.
     As children of God we share a duty with all mankind-past, present and future-to shun evils as sins against God and to live according to His commandments. But as each church before us had a special function as a receptacle for influx from heaven according to the needs of each age, we must now be aware of our function-that of a church capable of seeing God. Yet the church is composed of men, and the church is a church only in so far as the man of the church becomes a receptacle of that special influx which the church was created to receive. We, the men of the New Church, can become such receptacles only by approaching the Old Testament, the New Testament and the Writings; by endeavoring diligently and prayerfully to understand what is said in them, whether it be about the call of Abram, the firstborn of Rachel, the parable of the Sower or the life after death. For only as we enter intellectually into these things will the Lord begin to be seen as Divine Man, and that is the essence of the Second Coming.
     For proper emphasis on this responsibility it is important that we should be aware of two things. First, the existence of each revelation that the Lord has given, and upon which each succeeding church has been built, was not intended only to maintain the earthly dwellingplace for His influx. There had to be within each corresponding church an accompanying and growing understanding of the revelation upon which it was founded. It was only when the revelation, or Word of God, of each church was departed from, in the sense of no longer being understood, that a church fell, and a new revelation was given and a new church raised up by the Lord.

402

Therefore the Divine revelation that is the Second Coming, the Writings, must continually be the subject of our as-of-self efforts to understand. Their existence is not intended only to provide the necessary receptacle for the Lord's influx; it is also essential that the Writings be increasingly understood by the men of the church.
Second, in this connection it is particularly important to remember that those of all religions and persuasions are saved if they have sincerely lived according to the dictates of their beliefs. For they are then of such a character that they can be instructed in the truth after death. Certainly then, it becomes increasingly clear that the Lord established the church not only as a means of specific salvation-to make unnecessary as it were the time of instruction in the world; He established it also for the sake of influx, which is received where the truth is understood, or where there are those who are truly striving to see the Lord in accordance with the genius of each age. As that time has come when man is capable of seeing the Lord in His Divine Human, in His second coming, it is our task to enter into that striving. It is our responsibility to the use for which we were specifically created; it is our duty to the church, it is our gift to mankind.
Indeed, we must be continually aware that we live in the presence of the Lord in His second coming, much as the disciples lived in His presence at His first coming. Therefore let us respond in the only way that will increase His presence with us and preserve it for all. Let us simply ask, "Lord, increase our faith," and turn in the Word to the Lord from whom alone that increase will surely come.
LEAVEN OF THE PHARISEES 1967

LEAVEN OF THE PHARISEES Rev. W. CAIRNS HENDERSON 1967

Hypocrisy is spiritual deceit, and we are taught that it is one of the evils that will be especially shunned by those who will be of the New Jerusalem. If we would be of that number, therefore, the warning to beware "of the leaven of the Pharisees, which is hypocrisy," is given directly to us; and we ignore it at our peril, because it is against one of the most dreadful ends to which man can come. Spiritual deceit penetrates the rational, in the inmost of which the human begins, and infects remains with its lethal toxins.

403

It enters so intimately into the thoughts and intentions that it corrupts them with its deadly poisons, deprives man of the capacity of ever becoming rational, closes the spiritual mind completely, destroys spiritual life, and thus takes away from man everything that is human. In the other life, hypocrites become wandering spirits: rejected by the societies they would enter; unable to endure the sphere of the heavenly life they had feigned; and self-destined to direful things above others because in them the conjunction of evil and good has so nearly been effected. Truly, then, have men need to beware "of the leaven of the Pharisees, which is hypocrisy"; and none more so than they who are within the church.
     The opposite of hypocrisy is sincerity. Yet we may easily become confused between the two. We may mistake for hypocrisy that which is not; and in our desire to shun it, we may wrongly regard as demanded by sincerity that which does not belong to it at all. To avoid these false ideas, with their consequences of needless anxiety and mistaken attitude, we need to know what hypocrisy really is; and this we can begin to do from the scripture, in which it is named the "leaven of the Pharisees."

     In the Lord's denunciations of the Pharisees their character, and therefore the true nature of hypocrisy, is clearly drawn. The Pharisees taught, but did not; and their example was not to be followed because their practice did not conform with their teaching, since they imposed severe injunctions beyond what the Law required and harshly exacted obedience to them, but did not observe the least part themselves. What good they did was done to be seen of men. They loved titles, vain applause and social precedence; masked their sins with the appearance of virtue; and pretended to holiness that they might sin with less suspicion and more security. In trivial matters they were exact, but they neglected the substantial duties of the Law. Their piety was zealous, but they were devoid of justice and mercy. They abhorred ritual and legal uncleanness, but were without purity of heart. They judged and censured others severely for minor infractions, but were themselves guilty of far greater offenses; and they were absorbed in the minutiae of ceremonies and human traditions, but utterly indifferent to the true and spiritual worship of God. For them, religion was an instrument of domination over the souls and lives of men.
     Thus the hypocrisy of the Pharisees was that from self-love and for selfish purposes they simulated the religious life while inwardly they were opposed to the very spirit and life of religion. Piety and charity were on their lips, but impiety and hatred in their hearts; innocence was in their faces, but cruelty in their souls: and this was indeed a leaven that corrupted and defiled all that they said and did-a proliferating mass of evil and of falsity therefrom which made their whole lives a profanation of Divine and sacred things.

404

     That is the essence of hypocrisy in spiritual things-a pretense or profession of religious beliefs, values and ideals which is made to deceive which is motivated by self-love, and which has in view an evil purpose. It is an outward show of love of the Lord and His kingdom that is counterfeit because what is really loved is self and the world. Unless this is clearly seen, we may make a serious mistake. Thinking of hypocrisy generally as appearing to be what one is not, we may suppose that any and every external of faith and charity which does not represent a regenerate internal-a spiritual love to the Lord and toward the neighbor-can only be hypocritical. But that would be a hasty, faulty and superficial judgment, and it is not what the Writings teach.

     According to the Writings, hypocrisy is evil appearing outwardly as good; and to be in it is to seem in externals to be in truth as to doctrine and in good as to life, but inwardly to believe nothing of truth and will nothing of good; and as good is truth in act it is to do truths without willing them, thus before men but not before the Lord. It is to speak reverently about Divine things, with an affectation of love for the neighbor, and to testify what is just and fair; and still at heart despise these things and ridicule them. Thus hypocrites are those who speak and act well, but regard themselves in everything. They speak like angels, the Writings say, about the Lord, heaven, love and heavenly life, and they do well in order to appear to be such as they speak; but they think otherwise. In reality they believe nothing, and they will good to no one but themselves. That is what hypocrisy is, and we are told that a man becomes a hypocrite when he thinks much about himself and prefers himself to others, for he then determines his thought and affection into the body and conjoins them with its senses. He thus becomes the lowest of the natural, a sensuous man; scorning everything spiritual and embracing only what is suggested by his bodily senses.
     If these teachings are considered carefully, some vital distinctions may be seen. It is not the fact that evil is still in the internal mind while good appears in the external that makes a man a hypocrite; it is that the good is done from an evil will and for an evil purpose. It is not that he speaks and acts as a man of the church when he does not have the spiritual faith and charity that make the church in man; it is that he believes nothing of truth, wills nothing of good, thinks only of himself, wills good only to himself, and in his heart mocks the very things he professes. There is, in fact, no difference between the internal and external minds; there only appears to be a difference.

405

Under the law of the homogeneity of discrete degrees, the effect is of the same quality as the end and the cause. Words and deeds take their quality from the affection and thought within them; and a man is a hypocrite only if the words he speaks and the good he does have in them an active will of evil, for then they are indeed counterfeit: outwardly true and good, inwardly false and evil.

     Admittedly there are teachings which might suggest at first glance that only the regenerate are free from the taint of hypocrisy. We are taught, for example, that every roan who is not interiorly led by the Lord is a hypocrite; that if the will and thought are not presented in the face, it is hypocrisy or deceit; and that when good works are done before the love of self and the world is removed they are inwardly evil and thus hypocritical because they are done for the sake of reputation, honor, gain or recompense. But these teachings also need to be examined carefully and in the light of others, else we may conclude wrongly that surely all men are steeped in hypocrisy! Regeneration begins with repentance, and the man who has begun to regenerate is interiorly led by the Lord. To the extent that he has begun to shun evils as sins, the love of self and the world is being removed; and since not to will evil to the neighbor is to will good to him, the will and thought of the man who abstains from evil because he wills not to harm the neighbor are presented in his face-in the truth and good that appear in his external life.
     What we are trying to establish here is that for a man to act other than he feels and to speak other than he thinks is not necessarily hypocrisy. If a man does not speak falsity he will speak truth, and if he does not do evil he will do good, unless he remains silent and does nothing. The man who represses his evils because they would hinder or prevent the attainment of his desires is a hypocrite. But the man who suppresses his evils until they can be overcome because he knows that they would injure the neighbor, and he wills not to harm him, is no hypocrite. In not willing evil to the neighbor he wills good to him, and it is this will that is present in the truth he speaks and the good he does, so that his external and internal are one, even though he has many evils still to be overcome.
     Yet there are many who fail to understand this, many who are devoted passionately to a mistaken conception of what the avoidance of hypocrisy requires. These are the people who say: "I must be sincere and show what I feel. I must be honest and say what I think. Surely you would not want me to play the hypocrite!" But the fact is that many of the things we feel are not good and should not be inflicted on the neighbor; much of what we think is neither true nor useful, and would be much better left unsaid; and there is no hypocrisy in leaving these things unexpressed and unspoken if the intention is not to do harm to the neighbor.

406

On the contrary, there is true sincerity, a sincere well wishing, and thought for others rather than of oneself, which is the opposite characteristic to that of hypocrisy.
However, there are even those who denounce good manners, courtesy and politeness as hypocritical, and it is true that these may degenerate into empty formalities. But they need not and should not! Even before they express internal good will, they may be observed from an obedience which carries its own sincerity. So is it also in spiritual life. It would be a tragic thing if men declined to speak a truth or perform a use until they felt certain that they had a spiritual motive, lest they become guilty of hypocrisy! We must compel ourselves to obey the truth of the Word before we have any spiritual love of it, compel ourselves against self before we have a spiritual love of the neighbor. Yet there is no hypocrisy in so doing; for to shun evils as sins is the first of charity, the first essential in willing good to the neighbor. Even simulations are not hypocritical when the intent is not to deceive but to perform a use that could not be done in any other way; and simulations of conjugial love, the teaching about which troubles some because it seems to imply insincerity, are not hypocritical because they have as their end important uses-most important of all, the preservation of the conjugial.
We should not then, mistake for hypocrisy that which is not, or claim as the demand of sincerity that which does not belong to it. Yet neither should we treat lightly the Lord's warning to beware of hypocrisy with its dreadful consequences or minimize our own danger. Within the framework of every religion its own hypocrisy can be fashioned, and because the Lord has revealed interior truths for the New Church there is the possibility of our falling into a deeper hypocrisy, a more profound spiritual deceit, than others. Nor does safety lie in a direct effort to be sincere. Men can learn to cultivate sincerity, but they become sincere only by shunning its opposite as sin against the Lord and the neighbor. In the Heavenly Doctrine the Lord teaches clearly what hypocrisy is so that we may shun it, and teaches as plainly what it is not so that we may not be diverted or confused. The Lord, who counselled His disciples to "beware of the leaven of the Pharisees," wills to lead us according to that teaching; and if we will follow His teaching and leading in His Word, we will be brought into the New Jerusalem which He has established, in which heart and mind and life are one because there is no external without a living internal.

407

WRITINGS: A SURVEY 1967

     The Doctrinal Works

     THE MORAL WORKS

     We move on now to the works which form the second subsection of the third general class into which we have here distinguished the Writings. These are the ones which were defined as moral works; the designation being used as the term, moral, is defined in the following statement: "Moral truths are those which the Word teaches concerning the life of man with the neighbor which is called charity."* They form a comparatively small group of five titles: Doctrine of Life, Doctrine of Charity, Concerning Marriage, Indices of a Work on Conjugial Love, and Conjugial Love itself.
* Wis xi: 5.
     The first in order, Doctrine of Life, shows that man can do good, love truths, have faith and become spiritual only from the Lord, and this only as he shuns evils as sins-from the Lord, but as if of himself. It then discloses that the Decalogue teaches what evils are sins, and shows systematically and in detail how man comes into the opposite goods as he shuns the evils enumerated in the second table of the Decalogue. Here in brief, therefore, is a doctrine of life that is entirely new because it teaches that man is given to will good as he ceases to will evil.
     Doctrine of Charity disposes of false, sentimental, pietistic and self- seeking ideas of charity, and shows that charity is to perform a use from the Lord as a result of looking to Him and shunning evils as sins. In so doing, it emphasizes man's relation to others and to society as a use and distinguishes degrees of use and of the neighbor. It contains essentially the doctrine of uses, and lays down the principles of a spiritual sociology; and in these first two titles we have a summary of man's whole duty to other men and to the Lord.
     However, man has specific duties which center in and have to do with marriage, and these are dealt with in the last three works in this subseries. The first of these, the fragmentary work, Concerning Marriage, contains many arcana of conjugial love not found elsewhere and is thus of great importance.

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In a series of short articles which may, perhaps, be regarded as preliminary sketches, it sets forth the essentials of the doctrine of conjugial love and its opposites-the essentials of the doctrine developed later in the work Conjugial Love.
     Closely connected with this, and written in the same year (1767), are the two Indices of a Work on Conjugial Love. These are the only record extant of a work projected on a large scale. The synopsis outlines a work in two parts, with sixteen and ten chapters, respectively, and 2050 short paragraphs as against the 535 paragraphs in Conjugial Love. Whether these indices are the only remains of a missing treatise or are a first draft of Conjugial Love is a question on which New Church scholars have differed.

     Conjugial Love is the fully developed and final statement of the Writings on the subjects of marriage, sex-morality and the various per- versions of marriage love. Although it consists of two parts it is a unit and not two separate treatises, as some have alleged; and it is a moral work, ethical in its approach, and addressed to the rational mind. The first part traces the origin and descent of conjugial love from the Lord, focusses attention on the inmost nature of man and woman, and shows how conjugial love can be attained through the orderly steps of courtship, betrothal and marriage by those who look to the Lord, shun evils as sins and love uses; describes the interior changes effected by marriage; shows how jealousy, temptation and disaffection can be met; and reveals how marriage may be made tolerable through prudence and courtesy even if conjugial love is absent. The second part deals with the opposite of conjugial love, analyzes the evils which infest marriage and arranges them in their classes and degrees, and prescribes Divinely permitted means of return to order. The human conditions here described are evil, but what is really being revealed is the mercy of the Lord in meeting evils. Finally, we are shown in this work that the delights of marriage are for the propagation of the race and as a seminary for heaven; and that while the evil as well as the good are affected by love of offspring, those children who are born from a conjugial marriage have an inclination toward wisdom and the things that wisdom teaches. Spiritual love of offspring is also distinguished from natural.
     It is to the five works in this subgroup especially that the student will go for instruction in all the moral, ethical and sociological problems that have to do with man's life with the neighbor in societies. For here is described for us the life of charity itself and its application to all the degrees of the neighbor, and then its specific application in marriage, wherein conjugial love is the regenerate love of the neighbor directed to one of the opposite sex.

409

REVIEW 1967

MY LORD AND MY GOD. By Theodore Pitcairn. With a Pictorial Essay on The Lord's New Church, Bryn Athyn, Pennsylvania, by Richard Yardumian. Exposition Press, Inc., New York, 1967. Cloth, pp. 302.     Price, $7.5O.

     This series of "Essays on Modern Religion, the Bible and Emanuel Swedenborg" was motivated, we are told, by the first principle of the doctrine of the author's church-the love of truth for its own sake. The result is a work that is ambitious, far-ranging and comprehensive. Mr. Pitcairn has arranged his essays in three groups. Part I deals with problems in today's world and their solution; Part II is an explication of Genesis and certain other chapters of the Bible based on the Arcana; and Part III is devoted to the Second Coming, Emanuel Swedenborg and "The Lord's New Church." There are seven chapters in the first part, seventeen in the second, and three in the third, and these are preceded and followed by a Prologue, an Epilogue and a Postscript.
     As might be expected, the appeal throughout is to the intellect, not to the emotions. "To investigate spiritual truths rationally," the author writes, "is to gather together a sufficient number of facts, and upon these, with an enlightened understanding, to come to a conclusion as to the laws involved." Using this method, as he does throughout the book, Mr. Pitcairn discusses in Part I such topics as why it is difficult to believe that Jesus is God, how can we know God?, atheists and agnostics, why God permits evil, why God became incarnate, the Trinity, why there is a hell, and the Virgin Birth. In addressing himself to these and other subjects here, he defines the spiritual problems, exposes the fallacies in modern religious thinking, and presents clearly and logically the solutions offered by the Writings.
     The over-all purpose in Part II is to turn the reader to the spirit of the Word rather than its letter and to give an idea of certain chapters from the work Arcana Coelestia. This is done by explaining the spiritual meaning of an episode in the life of Noah, and of significant incidents in the lives of the patriarchs. The internal sense of the Ten Commandments as unfolded in the Arcana is summarized, and there are short essays on the Samaritan woman at Jacob's well, the Writings, and the two sacraments-Baptism and the Holy Supper.

410

     In the final group of essays Mr. Pitcairn first reviews the historic and current views of and attitudes to the Second Coming and shows what its true nature was and is. He then surveys Swedenborg's life, work and preparation, emphasizing that he was not a mystic, and discusses the style of the Writings. Here Mr. Pitcairn notes that whereas the Protestant churches were originally founded on the belief that the Bible was the Word of God, inspired as to its very words, and of Divine authority, this faith has to a large extent been lost, and that with this loss the churches have become so weak internally that even some of their own members are asking whether Protestantism can be saved. The confusion even to insanity has become so great, he continues, that some theologians who call themselves Christian have declared, inspired by Nietzsche, that God is dead. The beginning of the New Church and its spiritual development, what the Writings say about themselves, and the genuine church are the subjects discussed in the closing essays.
     It is well known that many who call themselves Christians today do so only because they accepted the ethical teachings of Jesus. They have no belief in His Divinity, or regard it as a matter of indifference. In his Epilogue, Mr. Pitcairn deals forcefully and logically with "Christian atheism" and "religionless Christianity" as the stupidities they are.

     Mr. Pitcairn advises in his Prologue that with the exception of the chapter on atheists and agnostics this book is not addressed to the sophisticated, or to the naive or credulous, but to those who believe there is a God and that it is likely that He has revealed Himself to man, and who will weigh the evidence with an open mind. He therefore warns that the book will not appeal to those whose ambition is to belong to the avant-garde, and expresses the belief that there are few who are willing to give up much of their worldly ambition for the sake of finding the truth and living according to it. Not inappropriately, then, the first essay, which furnishes the title of the book, is "The Doubting Thomas."
     Evidently this book is not intended for the convinced New Church man, and it left in the mind of this reviewer a question as to whether it does not attempt too much: whether a shorter presentation that would send the inquirer sooner to the Writings might not be more effective. However, it comes on the market at a time when books on religion are still enjoying a remarkable degree of popularity, and it may well be that it will attract and hold the attention of some who are searching for the truth and might not otherwise find it. It is to be hoped so, for it far excels anything else on the current lists. In the opinion of this reviewer the Pictorial Essay detracts from rather than adds to the book. Mr. Yardumian's photographs are interesting, but they seem to tie the church to one body.

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TRULY ISOLATED 1967

TRULY ISOLATED Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Various reactions are evoked by the term, isolated. Some members of the church to whom it is applied question its accuracy. Although distant geographically from an organized society, they feel that pastoral visits, tape-recordings, periodicals, religion lessons and their own reading keep them in the thought and life of the church. Others, finding positive values in trying to establish a New Church life and home outside a society, accept the designation gladly as descriptive of a worthwhile state.
     This difference of opinion suggests that isolation may be a state of mind rather than a physical condition. If this is so, then surely the truly isolated are those who live in a society or community of the church, but for reasons known only to themselves avail themselves little or not at all of the uses of worship, instruction and social life for which the organized church exists. That there are such people is an undoubted fact; that they are, fortunately, few in number should not blind us to the seriousness of the problem which their absence poses.
     Should they, in the name of regard for freedom, be disregarded by pastors and people alike, and thus become, perhaps, more entrenched in their self-imposed isolation or one which they feel, maybe quite wrongly, has been forced upon them? Or should a new attempt be made to kindle or revive their interest, to discover and try to remove misunderstanding, and to show that the friendship of common uses is as open to them as to others-if they will only enter with us into those uses? It may well be that there are no easy answers, that every case will be different; but the question should concern all men of good will who may be involved.

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EDUCATIONAL COVENANT 1967

EDUCATIONAL COVENANT Editor 1967

Entrance into the Academy schools may be viewed in a number of ways. The idea offered here is that of an educational contract, or better still, a covenant. Although it may not always be thought of in this way, when a prospective student applies for admission and is accepted, a covenant has been entered into by both parties. The Academy, on its part, promises that the courses listed will be offered as described in the Catalogue, that the instructors will meet their classes as stipulated, and that they will do so fully prepared. The student, on his part, should be promising that he will do the work of his courses to the best of his ability, both in the classroom and in the carrying out of assignments; that he will abide by the rules of the institution; and that he will enter fully and freely as a participant into the social and other extra-curricular activities of his school and the Academy in general.
In a word, both sides are assuming obligations and responsibilities, and it is only as they live up to them that the work of the Academy schools can be done successfully. There is the wisdom of experience in the academic practice of referring to courses as being "offered," and to instructors as "meeting" their classes. For unless there is acceptance of what is offered, and unless the minds of the students meet the mind of the instructor, the academic process never really begins. This brings us back to the idea of a contract or covenant. If the Academy failed to honor its side of the contract, parents would be justified in withdrawing their children, and the student who is persistently unwilling to honor his side of it may rightly be asked to leave; but when the covenant is kept faithfully by both sides, the use for the sake of which it was entered into is performed, and it becomes a covenant before the Lord, who alone teaches, but only where there is order and disciplined effort.
FEASTS OF CHARITY 1967

FEASTS OF CHARITY Editor 1967

Feasts are mentioned frequently in the Word. There they signify dwelling together: specifically the good of charity, in which the Lord dwells with man, and initiation into mutual love and therefore conjunction with the Lord and the consociation of men with one another. This was well known to the ancients, and it was customary among them to hold feasts within the church in order that they might be consociated and conjoined as to love and the things of intelligence and wisdom, and that they might instruct one another in the things of love and faith; for to them these things were most delightful.

413

     Love feasts were instituted also in the primitive Christian Church, and the Writings supply a beautiful description of them and of the sphere in which they were held. These social gatherings were, we are told, feasts of charity because there was a spiritual brotherhood. The brethren conversed at table on various subjects, but especially on such as pertained to the church. Their gatherings were also a consolation in the adversities of the church, seasons of rejoicing on account of its increase, and recreations of charity; and whatever they talked about, charity was in their speech. The spiritual sphere that prevailed at their feasts was one of love to the Lord and charity toward the neighbor, and the feasts themselves were spiritually rational and moral.
     Although it is seldom called by that name, the General Church has attempted to revive the feast of charity. It finds its most complete form, perhaps, in the banquet, at which, in addition to a common meal with its opportunities for sociability, there is a program of toasts, songs and speeches designed to direct the affections and thoughts of all present to the things of the church. In a less complete form it occurs as the weekly or occasional supper which precedes the society doctrinal class:
less complete because the supper and the class which follows are really a one; and the question arises whether the supper can be a feast of charity if it is merely the prelude to an evening of secular pleasure.
     Of course, whether the supper is a feast of charity even when it is followed by attendance at class will depend on the state of those who are present. In this connection there is a teaching that we may well ponder. It is that from every man there emanates a spiritual sphere which interiorly affects his associates, especially at feasts. We may well consider thoughtfully whether the sphere we habitually bring to the supper contributes to a genuine sphere of spiritual charity, or whether we seek only the delights of sociability and relaxation. Not that a negative answer should be used as an excuse for staying at home! Even our attitude to Friday supper can suggest the need for repentance.
HIS BODY TO THE GRAVE 1967

HIS BODY TO THE GRAVE Editor 1967

While marriage effects the greatest change in the rhythm of life between birth and death, the most profound change of all is wrought by death itself. For by death man ceases to live in this world the eternal life into which he was introduced by birth and begins to live it in the spiritual world; and although those whom he leaves behind believe that he is living in that world, they know that they will see him no more, except in their minds, until they, too, have passed into the spiritual world.
With us, as in the Christian churches, the body is committed to the grave in a short religious service. Why is this?

414

Some in the church have been heard to say that their bodies may be disposed of as one gets rid of an outworn garment; but although they may be reacting in part against the abuses which our secular culture has heaped upon Christian burial, it would seem that in their zeal for one truth they do less than justice to others. There is no comparison between the material body which is rejected by death and a garment that has outlived its usefulness. That body was the Lord's creation; it was the temple of the spirit; it was the human shape in which we saw the unique human form that we knew and loved as father or mother, husband or wife, brother or sister, son, daughter or friend; and it is therefore fitting that it should be laid away reverently by a religious service which is an act of worship.
     Short as the interment service is, it may be a most significant act of worship. In it we may express love to and faith in the Lord as the resurrection and the life: the conviction that death is the gate of life, that the friend whose body we commit to the grave is not there but is risen, that the Lord has raised him from the dead, to live in the spiritual world for ever, and that his death was indeed a merciful dispensation of the Divine Providence. At the very moment when the appearance of finality is strongest we may affirm the reality which lies behind it.

     Even more significant as an act of worship, however, is the memorial or resurrection service which in the General Church usually follows the interment. Set entirely within the sphere of worship, this service provides a most appropriate conclusion and climax to the ceremonies with which we take leave of those who have been called by the Lord to the spiritual world. It turns the mind from death to life, from the grave and what has been done there to the thought of the Lord, the source of life, the attractive power of whose love has drawn the spirit forth from the body, and to the thought of that eternal life into which our friend is even now entering. It brings before us, at a time when we may be affected strongly by them, the wonderful truths of the Heavenly Doctrine concerning life after death; provides an opportunity to rejoice in spirit with our friend in his entrance into that life; and can move us so to respond to those truths that we may be led from earth to heaven.
     Most important of all, perhaps, our memorial services are a continuing affirmation of the faith unique to the New Church: that there is a life after death that is truly human; that man enters into it on the third day after death; and that he does so as the unique individual he had become through the free choices he had made while he lived in this world. It is not for nothing that many people of other faiths have been deeply moved by our memorial services. What for them can be only a matter of conjecture or hope, we are given to know with certainty and to accept with calm conviction.

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And at a time when so many shrink from the thought of death, and even cringe at the word itself, it is fitting that when death comes we should unite in affirming our faith in the truths revealed to us, and in worshiping the Lord who, in making them known, has denied victory to the grave and deprived death of its sting; as He did by Himself rising on the third day, making death naught by His death, and bringing new life by His rising.
EXTREMISM 1967

EXTREMISM CHARIS P. COLE 1967

Editor of NEW CHURCH LIFE:

     When we talk of extremism, I think it necessary to define our terms. At the present time in history many are atheists and feel that the Ten Commandments are out of date. So we had better be pretty sure where the road is before we take it, let alone the middle.
     How do we take an extreme or middle view about God? Do we compromise and be agnostics? Do we take an extreme or middle course between honesty and dishonesty? Is the middle course of cheating some of the time the best? Is the boy who dies for his country an extremist?
     It is a matter of right and wrong, not right and left. We cannot compromise our principles, but we must be gentle in our judgments of others, even sometimes of ourselves, knowing the Lord always forgives.
     This is where Paul Zacharias, in his letter to NEW CHURCH LIFE, goes off the track. NEW CHURCH LIFE is not censuring or condemning anyone just because they stand up for truth. But NEW CHURCH LIFE 1S taking an extreme stand in insisting that the Writings are Divine truth and should not be watered down.
     Of course, if by extremism we mean a severe imbalance, like being extremely religious and spending all our time reading NEW CHURCH LIFE and the Writings and neglecting all our other duties, then extremism is all wrong. It is all a matter of putting first things first and each thing in its proper place.
     Extremism is not good or bad in itself. Take the place of Negroes in society, for example. You could say that belief in Negro slavery is extreme. Yet in the South before the Civil War it was not extreme but was accepted by most. So slavery is wrong, not because it is extreme, but because, in truth, freedom is the apple of the Lord's eye. In short, because it is an evil it is wrong. Killing is extreme, but if you shot a man who was about to drag away your child it would also be right.
     Extremism of the sort that excludes everything but one thing, or that takes one idea, which is not God, and exalts it above others, is the only extremism that is always evil in itself. This, of course, is idolatry.
     CHARIS P. COLE

416

Title Unspecified 1967

Title Unspecified CONRAD AND KAY IUNGERICH 1967

Editor of NEW CHURCH LIFE:

     In response to your editorial on extremism in NEW CHURCH LIFE for July, 1967, we would point out Arcana 2568, where the difference between the affirmative and negative principles is set forth. The negative principle is to deny everything until it is sensually apparent, while the affirmative principle is to believe that things from the Word are true because given by God. The negative principle eventually leads man to "all folly and insanity," while the affirmative principle leads "to all intelligence and wisdom."
     Does this have any bearing on the difference between the extremist and the moderate? We feel that it does. Let's analyze the two positions from this viewpoint.
     The extremist groups seem forever to be fighting against something. For example, take the position of the John Birch Society. It is militant in its war against Communism, but does it at the same time work toward furthering our government and national spirit? It does not appear so to us. Or the social extremist movement of "Black Power." How much does it contribute to improving conditions for Negroes? Its fight is against white control of Negro-occupied areas. In theology the fundamentalist continually feels that his beliefs are in danger from more liberal points of view.
     All these groups have their opposing groups, which also tend to be extreme. Each refuses to see any good in the other, and so magnifies its faults out of proportion. There is no room for charity among adherents of an extreme group and their suspicions are fed by everything they hear. This, it seems to us, is the negative principle in operation. Whether the extremist is opposed to a political, social or theological position, he denies all that might be just or useful in his imagined opponent and trusts his own view of the matter for truth. Extreme groups serve society in pointing to some dangers that threaten its existence. Once these positions outlive their usefulness, however, they should be exposed and disarmed by clear thinking and, if necessary, by public ridicule.
     The moderate, on the other hand, seeks the truth, knowledge and facts before him, and hopes for the wisdom to form an effective and realistic solution. His methods require patience, for the facts often contradict and the truth of the matter must be determined from varying philosophies. He does not rush into action because he knows he may be mistaken. His actions, instead, are based on his best judgment of the situation.
     The moderate mistrusts his first impression of a situation, and because of this may seem apathetic or even fainthearted. He is not, or should not be. His resistance to the enemies of his principles takes the form of zeal rather than a negative belligerence. He is more likely to promote what he believes to be good than to belittle the followers of opposing persuasions.

417

Thus moderation encourages the spread of positive values. It seems to us that this is an application of the affirmative principle.
The New Church man who follows a moderate path would be loathe to criticize or condemn those of political, social or theological persuasions other than his own, save in case of dire emergency; for he believes in one loving God, whose end in creation is a heaven from the human race, and who saves everyone who lives well. (See DP 328.)
CONRAD AND KAY IUNGERICH
SWEDENBORG AND PIKE 1967

SWEDENBORG AND PIKE J. RICHARD KINTNER 1967

Editor of NEW CHURCH LIFE:

     May I add a few comments to the letter of the Rev. Paul Zacharias published in the July issue of NEW CHURCH LIFE. Bishop James A. Pike, as we all know, is a controversial figure throughout the Christian Church. Some welcome his views; others do not.
     Speaking of the Church Universal, Mr. Zacharias made this statement in his letter: "Their understanding of what is meant by 'Divine' will differ from ours; they will use different expressions of thought patterns; some will have reservations concerning the Virgin Birth. But are these qualifications so terribly important?"
     To my mind, as a layman, the cardinal doctrine of the New Church is the doctrine of the Lord. This doctrine is new and distinct from any concept held by all other churches. If the Virgin Birth and the resurrection of Jesus Christ are denied; what is left to the Christian Church but the moral teachings of Jesus Christ, who then becomes a finite human being, not our God and Creator?
     The two great festivals of the Christian Church are the celebration of Christmas and Easter. If the clergy rob the millions of simple good Christians of this faith, what hope have they of the God who descended to us and made His Word flesh? It is these people from the Church Universal who can now enter into the New Christian Heaven. Those who deny the Divinity of the Lord Jesus Christ cannot enter into this heaven. At least, that is the impression I get from reading the Writings.
     It is modern theologians like Bishop Pike and others who are trying to destroy belief in the Virgin Birth and the Resurrection of Jesus Christ, because they cannot accept these Divine miracles concerning the Lord in their intellectual minds. If we did not have the Writings it might be hard for us to accept these miracles, the same as Bishop Pike.
     Swedenborg said in his time that one-third of those who entered heaven were from those who died in infancy and were instructed by angels.

418

These infants came from the whole earth. May I ask: is the situation in the world today any better than it was in Swedenborg's time? Outward appearances do not give us much comfort, except that there is a greater natural freedom in the world to express our opinions.
To my mind, all New Church men should follow the example of the Lord, when He sent His disciples throughout the spiritual world at the end of the Last Judgment to proclaim the doctrine that "the Lord God Jesus Christ doth reign." Instead of trying to "pour new wine into old bottles," I think the use of the New Church is to proclaim our new doctrines to the whole world by every means possible. Are we to be ashamed of our new faith and apologize for it, and look back to the false "scribes and Pharisees" of the old Christian Church for leadership? Like the early Christians who came out of the Jewish Church and established a new and distinct religion, we must do the same. We must strive to establish the New Church on a firm foundation, not on the shifting sands of modern public opinion that sometimes leads to the conclusion that "God is dead."
J. RICHARD KINTNER
Title Unspecified 1967

Title Unspecified NORMAN E. RILEY 1967

EDITOR OF NEW CHURCH LIFE:

     I refer to the letter of Paul Zacharias in your July issue. There can be no real acknowledgment of the Divinity of the Lord without a belief in the Virgin Birth. How else could He have been Divine? If there had been an earthly father, what is to prevent us from becoming Divine also?-a thought quite unacceptable to us. Doctrine is not only to be drawn from the sense of the letter of the Word but also confirmed by it. To take the statements concerning the essentials of the church without understanding them in the light of other teachings is not truly to acknowledge those essentials.
     How true, the burden of the Lord's teaching was, "Follow Me." If only men would, we say. It is still the burden of His teaching to us. To meet the Lord in His Word is the invitation to all who would be of His New Church. The New Age is not something we look forward to, it is here. It is from the Lord alone, out of heaven. The First Advent we are told, amongst other things, was the way in which the Lord made it possible for men to accept what He was to reveal at His second coming; that men may follow Him, by meeting Him in His Word thus revealed!
     We read in The New Jerusalem and its Heavenly Doctrine that "without a revelation from the Divine a man cannot know anything concerning eternal life, or even concerning God; and still less can he know anything concerning love to God and faith in Him."

419

The Lord operates according to the revelation which the man has accepted; there is no internal giving of knowledge. The Revelation of the New Age is the Writings. "I receive not My witness for men." The Lord's witness is in that which is from Him, and the church that bears the name of this witness must hold up before men that these things are from the Lord alone. Is it because men are not satisfied with what the Lord has revealed that they look to the world for signs of the New Age and great things? In the Writings of the New Church we are told that this revelation surpasses all the revelations that have been made from the creation of the world.
     The passage from Arcana Coelestia 1799 is speaking about varieties, not opposites. It is dealing with the separation of charity from doctrinals, yet it does teach that the church is from a life according to doctrinals. In this direction we do well to consider the teaching found in Brief Exposition 102 and also 47. Let it be understood, however, that there is no hatred-the word used in AC 1799-of those who are in opposites by those who hold to an authoritative revelation. An example of variety and opposite may be seen in the attitude toward the Writings. There are some of us who believe them to be the Word of the Lord, while others prefer to think of them as a Divine revelation. These are varieties of opinion when both acknowledge them to be from the Lord alone; but if it is believed that they are the works of a man, from which we can pick and choose what we wish to accept or reject, then this would be an opposite. For the former places the authority in the Lord and man must seek to understand what He reveals, while the latter places the authority in man.
     To end on an organizational note. It has been a matter of interest for some time now to look at the statistical tables of the various organizations of the New Church.
     (REV.) NORMAN E. RILEY
     51 Woodlands Drive
     Newton, Chester
     England

420

Church News 1967

Church News FREDA BRADIN 1967

     DETROIT, MICHIGAN
     In reporting to NEW CHURCH LIFE we attempt to keep the church informed of religious and social activity within our Society. Although at times there appears to be no obvious change, there are indications of steady growth and a working toward definite goals. In the past year there has been an average increase of ten persons at our service of Divine Worship. This is in spite of the fact that two families have moved from the Society. Five of this increase are people who are new to the church. Our pastor, the Rev. Norman Reuter, has been particularly pleased with the development of the young peoples' group, ages 18-23 years. This year they have studied parts of Conjugial Love and are now undertaking a study of Warren's Compendium-all with great interest and enthusiasm! Average attendance at these classes is eight persons. The inquirers' group has been reading the Rev. K. R. Alden's The City of God. Doctrinal classes began with a general introduction to the new Liturgy, and then a series was begun on the work called The New Jerusalem and Its Heavenly Doctrine. At the final class of the year Mr. Reuter spoke on "The Doctrine of the Priesthood and the Pastoral Office." Singing practice usually follows doctrinal class and has been almost entirely devoted to learning to use the new Liturgy. Before each Festival Service there are singing practices planned for the children. This is included in the time generally allotted to the regular religion classes. Usually there is one new hymn learned each time, and a review is made of those which are familiar. It is amazing how well the children do, considering the fact that they have just come from a full day's schedule of classes in the public schools.
     Bishop Pendleton made an episcopal visit to Detroit the weekend of March 17-19. We were happy that Mrs. Pendleton and son Laird were also able to be here. Robert and Muriel Genzlinger opened their home on Friday evening for the Society to meet with the Bishop, and to question him about church matters. Among the subjects discussed were the Academy, the General Church, the ministry, and, also, the question of what would be appropriate subjects to discuss at the Midwest District Assembly to be held in Detroit in October. At the banquet on Saturday evening the Bishop spoke on the subject "Man." Willard McCardell was toastmaster for this occasion. There was a Joint Council Meeting with Bishop Pendleton and Mr. Reuter on Saturday afternoon. Edith McCardell invited all the ladies to a coffee at her home on Saturday morning to visit with Mrs. Pendleton.
     We always look forward to the visit of church ministers. The Rev. Daniel Heinrichs and Mrs. Heinrichs visited in Detroit in October. There was an open house at the Tom Steens, at which time Mr. Heinrichs spoke about plans in Durban to construct a new church building. Mr. Heinrichs preached at the service on Sunday morning. Our former pastor, the Rev. Norbert Rogers, and Mrs. Rogers visited us in November. Mr. Rogers was in Detroit in his capacity as Religion Lessons Director, and spoke to us on this subject after our monthly supper. Mr. Reuter and Mrs. Reuter invited the Society to an open house at the Manse to greet the Rogers. It was good to have them here and to hear Mr. Rogers preach on Sunday morning.
     Mr. and Mrs. Lachlan Pitcairn were in Detroit for the weekend of April 29-30. On Saturday evening Mr. Pitcairn gave an interesting talk on the future building program for the Academy.

421

Again the Manse was the scene of an open house-this time for a visit with the Pitcairns. Mr. Pitcairn consented to bring his cello to Detroit and played beautifully for us at the service of Divine Worship on Sunday morning.
     Work goes on in maintaining the church building and improving the grounds. Under the able direction of Tom Steen work parties have been organized. Fifteen trees have been planted as well as some shrubs. Also, dead trees and undergrowth have been removed.
     An interesting program of events was scheduled for the children and young people this past year. Last summer twenty-eight children between kindergarten and sixth grade took part in a summer program. The two weeks of activity included singing, hand craft, sports, and a picnic lunch together. This successful program was organized by Muriel Genzlinger, as was the children's Decoration Workshop planned for Christmas time. Also last summer, Vance Genzlinger made the necessary arrangements for sixteen boys to attend the Boys Camp at the Delaware Water Gap. The boys had such a good time that arrangements are now being made for thirteen boys to attend this summer. Bruce Elder and Brian Genzlinger will assist as counselors. We must not forget to mention the appearance on December 18, of our Detroit Society orchestra, under the direction of Robert Genalinger. They presented a delightful program of Christmas music along with the Christmas "Sing." Incidentally, we must thank the public school system for the fine musical education our children have received. In April Mr. Reuter and Mrs. Reuter made arrangements for a trip for the children of the Religion Classes to see the movie The Bible. Forty-five children and eleven adults enjoyed an interesting experience.
     Bishop Pendleton and Mrs. Pendleton recently presented the Detroit Society with forty-four new books for its library. They are standard story books, forty-one of which are for children, and three for adults.
     The Women's Guild continues to serve the Society in many ways. Their most successful money raising activity is the rummage sale, held twice a year. With these and other funds they are able not only to equip the kitchen with all the necessary "tools" for preparing and serving meals but also to purchase the banquet tables, drapes, a church banner, and many other items. A "first" this year for the Guild was a women's banquet at the church on May 16. Sylvia Lehne was toastmistress, and she arranged an interesting program around the theme, "Women's Leisure Time." Main speakers were Serene Field, Betty Budlong and Freda Bradin.
     Five new babies brightened the scene this past year-this time two girls and three boys. There were two beautiful weddings at the church: that of Roxanne Howard and Peter Rhodes, and Carol McCardell and Ralph Curtis.
     FREDA BRADIN

422

EASTERN CANADA DISTRICT ASSEMBLY 1967

EASTERN CANADA DISTRICT ASSEMBLY WILLARD D. PENDLETON 1967

MIDWESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1967

     The Midwestern District Assembly of the General Church of the New Jerusalem will be held at Troy, Michigan, October 20-22, 1967, inclusive, the Right Rev. Elmo C. Acton presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON
          Bishop
CHARTER DAY 1967

1967

     All ex-students, members of the General Church and friends of the Academy are invited to attend the 31st Charter Day exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 12-14, 1967. The program:

     Thursday Evening-Academy Open House in the Asplundh Field House. The Physical Education Department

     Friday, 11 am., Cathedral Service, with an address by the Rev. Norman H. Reuter
Friday Afternoon-Football Game
Friday Evening-Dance

     Saturday, 7 p.m., Banquet. Toastmaster: the Rev. Martin Pryke.
VISITORS TO BRYN ATHYN 1967

VISITORS TO BRYN ATHYN 1967

People coming to Bryn Athyn for the opening exercises of the Academy schools or any other occasion who need assistance in finding accommodation please communicate with The Hostess Committee, c/o Mrs. Stanley A. Rose, Bryn Athyn, Pa. 19009.
CHARTER DAY BANQUET TICKETS 1967

Jr. DONALD C. FITZPATRICK 1967

In order to avoid confusion and embarrassment, those who will be guests in Bryn Athyn homes for the Charter Day weekend should purchase their banquet tickets in advance by mail unless they have made other specific arrangements with their hostesses. Information on ticket prices and purchasing procedures will be published shortly by the Academy.
DONALD C. FITZPATRICK, JR.
Dean of Schools
PROVIDENCE AND CHANCE 1967

PROVIDENCE AND CHANCE 1967

"The idea concerning chance among the ancients . . . was that it happened from God; and therefore they expressed the idea of chance by the phrase, 'God caused it to happen to the hand.' For they who were of the ancient churches knew that the Providence of the Lord is in each and all things which happen, and that things which happen, that is, which appear as of chance, were of Providence. Wherefore the simple, who could not distinguish between the things which were of permission and those which were of good pleasure, attributed to the Lord both good and evil, the latter by reason of the appearance" (Arcana Coelestia 9010).

425

NATURE OF PROFANATION 1967

NATURE OF PROFANATION Rev. FREDERICK L. SCHNARR 1967

OCTOBER 1967
No. 10
     "If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." (John 9: 41)

     These words of the Lord, although addressed to the hypocritical Pharisees, contain a teaching of great importance to the formation of man's spiritual life. This refers to the serious nature of profanation and its direful results in the eternal state of man's spiritual life.
     Whenever the letter of the Word mentions the eyes or states pertaining to their use, such as sight or blindness, the reference in the spiritual sense is to the understanding, for the eyes correspond to the understanding. "To see" signifies an understanding that has learned and seen as true the instruction that is given in Divine revelation-an understanding that acknowledges the Lord. Such an understanding is what is meant in the Word by the eyes in a good sense. So we read in Isaiah, for example: "Thine eyes shall behold the King in His beauty; they shall see the land of far distances."* In Matthew it is written: "Blessed are your eyes, for they see: and your ears, for they hear."** And we read in John: "Yet a little while, and the world seeth Me no more; but ye see Me; because I live, ye shall live also."*** In these and similar passages the eyes that see are obviously the understanding which learns about the Lord, believes in Him, and follows Him by using the truths of His Word to do the goods of life.****
* Isaiah 33: 17. 3.
** Matthew 13: 16.
*** John 14: 19.
**** See AC 3863.
     That "seeing" may also have another representation, however, is evident from the words of our text, in which the Lord tells the Pharisees that because they are not blind, but see, their sin remaineth.

426

Here, and in other places in Scripture, by "blind" is meant an understanding that is in ignorance of the truths of the Word, or, if not in ignorance, at least in such a state as not to be able to understand what is heard or read from the Word. Such an understanding is blind; it does not have the means to know what is good and what is evil, and therefore it cannot sin. It is like the understanding of a little child who performs many disorderly acts, yet does not sin because he is not able to understand and to judge between right and wrong, good and evil. So the Lord said: "If ye were blind, ye would have no sin.
     But the Pharisees were not blind. They were not ignorant of the truths of the Word, or unable to understand them. They knew and believed the truths of the Old Testament Word and generally lived according to them as to their letter. The externals of their lives were ordered by the ancient laws of Moses. However, while they knew and understood such truths they did not in spirit acknowledge and follow them. They would break those laws which stood in the way of personal gain and power, and in many different ways would justify themselves in so doing. They saw and believed truth with the understanding; they used it somewhat; but in heart they denied it. Therefore the Lord said to them: "Now ye say, We see; therefore your sin remaineth." To see and understand that a thing is evil, and still do it, makes man guilty of committing a sin. To commit a sin, and then justify oneself, is profanation. When man does this he twists the truths that are in his understanding; so twists and profanes them that he finally destroys the only means whereby the Lord can be present with man to help and save him.*
* See AC 9069, 2383; AR 210, DP 228: 2.

     The sin which the Lord was referring to especially when He spoke the words of our text to the Pharisees was that of profanation. This is the most subtle yet grievous of all sins. It was of this sin that the Lord spoke when He addressed the Pharisees on yet another occasion, saying: "All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come."* Because of the terrible nature of such profanation the Writings warn man in no uncertain terms: "Beware of the profanation of the Word of the Lord."**
* Matthew 12: 31, 32.
** AC 571.
     In the broadest and most general sense, profanation is defined in the Writings as all acts and attitudes of impiety, that is, everything that regards God and the things of His Word irreverently and disrespectfully.

427

In this sense all those are profaners who deny the existence of God and the authority and holiness of the goods and truths of His Word. Thus all in hell are profaners. Under this broad definition which includes everything impious, come certain states of every person in the world, however temporary or unconfirmed these states may be.* There are many kinds of such profanation of which man can repent, and which the Lord can and does forgive. Such is the profanation that often occurs in states of temptation, of anger, of dejection and despair, of blind ignorance, or when one is enmeshed in falsities. The sins that man commits in these states can be forgiven. Even if he knows what is right and still does wrong they can be forgiven, provided man acknowledges what he has done to be wrong, to be a sin, and strives to repent by seeking the Lord's help; endeavoring to shun the evil, and trying not to do it again. However, it was not to this broad definition of profanation that the Lord was referring when He said to the Pharisees: "If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth."**
* DP 229.
** See AC 6963.

The profanation of the Pharisees was an interior one. It was a profanation that involved the abuse and destruction of the understanding. Interior profanation takes place, we are taught, when man knows, acknowledges and believes the truths and goods of the Word, repents of his evils, and then relapses into evil by willing and living contrary to the goods and truths of the Word.* For man to profane in this most grievous profanation he must know, acknowledge and obey the truths and goods of the Word from his understanding. Now the point is that when he does this, he begins to enter the state of reformation-the state in which the Lord, through man's effort, begins to form in his understanding a love that was not there before, the love of obedience.
* See AC 4601, 6963, 8394.
This is the love that is formed during the state of reformation before the spiritual and celestial degrees of the mind have been opened. If man remains in this love, without profaning it, and does not desire to walk the path of regeneration, he can yet become an angel of the natural heaven and live forever in the delight and happiness that are associated with the love of obedience. If, however, he does not remain in this love after it begins to be formed; if he backslides and begins to deny the goods and truths of the Word; he commits interior profanation, for the reason that what is holy from the Word, namely, the presence of the Lord's life, is already in and with him-a vital part of his understanding and the new love born therein.*

428

This part that has been formed from the Word he immerses in the vile lusts and desires of hell, thus bringing about a conjunction, or an infernal marriage, of good and evil that can take place in no other way.**
* See DP 229.
** See AC 4601, 918; DP 226.

The Lord cannot forgive man this kind of profanation, not because of any unwillingness on His part, but because in committing it man severs completely the only means whereby the Lord can be present with him. The Lord's presence with man before regeneration, that is, before there has been formed in man a spiritual love of good, is through the knowledges of the goods and truths of the Word in his understanding. When the understanding acknowledges some teaching of the Word to be true, an elementary or first conscience is formed from it that then strives to protect man from the assault of evil loves and lead him to what is right and of Divine order. However man s evil loves can override the voice and prompting of conscience-and this is what happens with all those who confirm themselves in the love of evil-but this is not profanation. What is involved in profanation is not just the evil loves of the native will overriding the influence of conscience, but those loves using the knowledges of good and truth in the understanding, and twisting them by self-justification to allow evil and to make evil good. This is the sin against the Holy Spirit. It permits good and evil to be mixed together, and in so doing it destroys the very capacity of rationality, which is the inmost of man's humanity. Because of such perversion, the understanding finally loses the ability to see and acknowledge truth in any form. The door which admits the Lord to man's mind has been closed.
With evil spirits who are not interior profaners the Lord is able to bring about some order, and even provide them with certain kinds of temporary happiness. He can do this because they can still be approached from time to time through the understanding. Through the presence of angels, evil spirits can be shown something of their evil nature, and the sight of this brings them back temporarily into something of order. For a time they are shamed. This can be done because, even though their will is evil, their understanding is still able to see and acknowledge truth in a borrowed state of enlightenment such as the presence of an angel brings. The lot of the profane is so grievous because the Lord cannot approach them at all through the understanding; He cannot, as with others, separate the love of good and the love of evil, for such a separation can be effected only through the functioning of the understanding.

429

In the mixing of good and evil that has been effected in the profane the understanding has been destroyed.
     Concerning this, and the state of the profane in hell, we read in the Divine Providence: "Everyone has what is truly human from rationality, in being able to see and to know, if he will, what is true and what is good; also in being able from liberty to will, think, say and do it. . . . But this liberty with its rationality has been destroyed in those who have mixed good and evil together in themselves; for such from good are unable to see evil and from evil to recognize good, since the two make one. Consequently they no longer possess rationality in its capability or power, nor therefore any liberty. For this reason they are like mere fantastic hallucinations . . . and they no longer appear like men, but like bones covered with some skin; and therefore when referred to they are not called 'he' or 'she' but 'it.' "* Such is the lot of those who in this manner mix together things holy and profane.
* DP 227: 5. Cf. DP 226; AC 3398, 3402, 8394.

     Because interior profanation is such a terrible thing, the Lord not only warns us about its nature and consequences; He does everything He possibly can to withhold us from it-without, that is, taking away our freedom. Concerning this we read that the Lord allows man to be admitted interiorly into the truths of faith and into the goods of charity only as far as he can be kept in them until the end of his life."* This teaching does not mean, as some have erroneously concluded, that the Lord makes it impossible for man to enter into the state of interior profanation. It is true that man cannot profane good as he could in most ancient times. It is also true that the Lord does not allow loves of good and truth to be formed unless man has the freedom and ability to remain in them, if he so desires; and the teaching is clear that the Lord does everything in His power to withhold man from states of profanation. But let us not imagine from all this that man can no longer become an interior profaner. The spiritual church, of which the New Church is the crown, can yet enter into the profanation of truth, as have all churches from the Ancient Church.** We read that "as far as possible, the Lord withholds man from the conjunction of truth and good with falsity and evil, because this conjunction is profanation; but still many of those in the church cannot be withheld."***
* DP 221.
** AC 6959: 2
*** AC 9188: 2.
     There are many different kinds of profanation, ranging from what is relatively mild to what is most serious. All forms of profanation, however, whether from a state of ignorance or intent, arise from the spheres of the hells, and ultimately from the hatred of the Lord's Divine Human there.*
* See DP 231; AC 10287.

430

     Because careless and mild forms of profanation can bring the mind into a state in which it is more susceptible to serious profanation, Divine revelation commands us in no way to profane the name of God. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him innocent that taketh His name in vain."* In explaining the meaning of this second commandment of the Decalogue the Writings tell us that there are three general degrees of profanation. The first and mildest degree refers to the various names of the Lord, and the abuse of these names in conversation, especially in false speaking and the telling of lies; in using them to swear or curse falsely, or in common jest; or using them in connection with jokes, and so on. Such profanation is often committed without any intent to mock or make fun of the Lord; nevertheless, if it is committed consistently it cannot but turn the mind away from a feeling of holiness toward the Lord and of the sacredness of the things of His Word. This is especially true with children; and that is why parents must be most careful never to abuse or use carelessly the names of the Lord, or to treat the Word without the greatest manifest care and respect. Each of the Lord's names represents something of His nature and quality; and it is the protection and preservation of His nature and quality that is cared for when we shun the profane use of His names.
* Exodus 20: 7.
     Because the Lord's names also represent the goods and truths of the Word, by the second degree of profanation is meant the abusing of the goods and truths of the Word. As we have already noted, this is done when man takes the knowledges of good and truth which he has accepted and uses them to confirm falsities and evils of life. This is interior profanation; and in its worst form it is the third degree of profanation referred to in the commandment not to take the Lord's name in vain. This worst kind of profanation is blasphemy against and mockery of the Divinity of the Lord's Human and the holiness of the Word. It involves hatred of and the desire to destroy everything that comes forth from the Divine Human*; and it, too, was represented by the profanation of the Pharisees, who saw the Lord and the truth of His Humanity, yet crucified Him.
* See TCR 297-300.
     Every man, from the love of self, has an inherited inclination to profane, to use the knowledges of spiritual things which he knows to be true to excuse, allow or confirm his evil lusts and desires.

431

It is the nature of the perverted love of self to hide behind a cloak of what is good and true, and to justify its affections and actions by using the things of good and truth. This was the manner of the Pharisees. That which orders and controls man's inherited inclinations to evil is the acknowledgment in the understanding of the truths and goods of the Word. It is through the understanding that man first consciously invites the Lord into his mind; and this he does when from truth he shuns evil and endeavors to do what is good. When he does this, the understanding becomes the master of the love of self, ordering and controlling it. When he does not do this, but lets the love of self take possession of the understanding, using it only as a tool to achieve its infernal ambitions, then man opens himself to the possibility of interior profanation. He cuts himself off from the Lord's presence by severing the only means by which the Lord can help and lead him.
We cannot become guilty of the sin of interior profanation unless we know and acknowledge the goods and truths of the Word. For this reason it is primarily those within the church, where there is a knowledge of the Word, who are especially able to do so. This was true of the Pharisees. But it is equally true of those in any church who know the Word, even the New Church. However, we may be somewhat comforted by this, that no one enters into the terrible state of interior profanation without knowing that he is doing so. For if we examine our imagination and our actions in the light of the Word, we can see what is deliberately evil and when we are guilty of sinning; the knowledge and acknowledgment of truth in the understanding tell us that. And as long as we acknowledge ourselves to be guilty when we have sinned, as we all do many times; as long as we do not begin to justify ourselves and free ourselves of guilt and responsibility by twisting truths into falsities; the Lord can save us from the state of profanation, however many times we may fail and fall. To profane requires a conscious effort to change and destroy the orderly perceptions and reasoning processes that pertain to the understanding of the truths of the Word-the destruction of those processes which are the Lord's gift to man of rationality.
To form the loves of heaven man must learn, acknowledge and use the goods and truths of the Word; and when in so doing he opens himself to states of temptation and possible profanation, he may know from the Word that without any effort on his part the Lord will lead and protect him. "Blessed are your eyes, for they see." The understanding of the Word and obedience to its truths form part of the pathway to the life of heaven.

432

There are no other ways that can lead to that kingdom. So if we would walk in that path, that our "eyes may behold the King in His beauty . . . and see the land of far distances," we must be prepared to take responsibility for our thoughts and actions, and to meet and fight the enemies of our spiritual life as they rise up along the way. He who has established the pathway to heaven knows that that pathway is safe and sure, and that the man who walks thereon in humility, yet with his eyes opened and his ears unstopped, shall arrive in perfect peace and safety in the far distant land, and shall behold in all the joy and delight of a new freedom, the beauty of the King of heaven. Amen.

LESSONS:     Isaiah 33. John 9. Arcana Coelestia 1158: 2, 3.
MUSIC:     Liturgy, pages 435, 445, 437.
PRAYERS:     Liturgy, nos. 16, 85.
RECEPTION OF TRUTH FROM TWO SOURCES 1967

RECEPTION OF TRUTH FROM TWO SOURCES 1967

"A man is said to receive truths from himself when he infers them from the truths he has with him. In this case he conjoins them with the truths he formerly possessed. But in doing this he admits only those truths which agree together under the same good; for it is good that disposes truths into series and connects them together. Good is like the soul in man, and truths are like those things with which the soul clothes itself and by means of which it acts. It is well known that each and all things in man live from his soul; and so also do the truths of faith live from the good of love to the Lord and of love toward the neighbor. If this good is not the soul of a man, but the good of the love of self or the love of the world, then the man is not a man but a wild beast. . . . It is however to be understood that the Lord disposes truths into order in accordance with the good of man's life.
"A man is said to receive truths from some other source when he is instructed by another; and if these truths do not agree together under the good in which he is, they are indeed stored up in his memory among scientifics; but they do not become his-that is, of his faith-because they are of another stock. These are the truths which are said in the Word to be 'borrowed'" (Arcana Coelestia 9174).

433

BEAUTY 1967

BEAUTY Rev. GEOFFREY CHILDS 1967

     The question of what is beauty is one that may puzzle the human mind. The poet Keats said: "Beauty is truth, truth beauty-that is all ye know on earth, and all ye need to know." He also said: "A thing of beauty is a joy for ever. Its loveliness increases; it will never pass into nothingness." Great poets have insight into truth, and that is the case here. Both of the things said by Keats are true; for the Writings state them and amplify them in a way that no man could ever do. Truth is beauty. That is almost the exact definition of the Writings, and such beauty "will never pass into nothingness."
     But there is beauty not only in truth; there is beauty in nature, in man and in woman. And what is handsomeness in man, and beauty in woman? At first it is thought to be the external appearance, but further thought shows that it is something far deeper. For external beauty may be only a shell, and within that shell may be brutality of character. Reflection leads one on to see that beauty in its essence is not of the external appearance of man and woman: it is of the character behind the face and the body.
     Thus when Samuel would have anointed Eliab, David's older brother, who looked like a king, the Lord said: "Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."* This truth may be seen clearly with old men and women who have beauty of character. In appearance they are old, but it may be seen that they have what is of beauty beyond those who are younger.
* I Samuel 16: 7.
     In heaven internal beauty comes forward into externals. Character is plainly represented by one's appearance. This is not always the case in the outward appearance in this world. Thus we read: "The source of outward beauty [with man] is in parents and formation in the womb, and it is preserved afterwards by general influx from the world. For this reason the form of one's natural man differs greatly from the form of his spiritual man."*

434

The passage continues, however: "What the form of man's spirit is I have frequently been shown; and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that it might be called an image of hell, not of heaven; while in others not beautiful in outward form there was a spirit beautifully formed, pure and angelic. Moreover, the spirit of man appears after death as it had been in the body while it lived therein in the world."
* HH 99.
     Immediately after his resuscitation man appears in the world of spirits as he did on earth. He looks the same. But after he has entered the second state of the world of spirits, where internal qualities are openly manifested, there comes a change in his appearance. His face and his looks change, and he then appears in externals as he is in his loves. This brings about an entirely new appearance, so that one no longer knows the man as he looked on earth. "Each spirit," we read, "[then] becomes his own love, even in outward form. Those that are corporeal loves appear gross, dusky, black and misshapen; while those that are heavenly loves appear fresh, bright, fair and beautiful."* One teaching about this is well known:

     "Women who have died old and worn out with age, if they have lived in faith in the Lord, in charity to the neighbor, and in happy marriage love with a husband, advance [in heaven] with the succession of years more and more into the flower of youth and early womanhood, and attain to a beauty that transcends every conception of any such beauty as is seen on the earth. It is goodness and charity that forms and presents in them its own likeness. . . . Some who beheld it were struck with amazement. In this form of charity that is seen in a living way in heaven it is charity itself that both forms and is formed; and this in such a manner that the whole angel is charity, as it were, especially the face; and this is both clearly seen and felt. When this form is beheld it is beauty unspeakable, affecting with charity the very inmost life of the mind."**
* HH 481.
** HH 414.

     To read concerning the beauty of angel women, and the handsomeness of men angels, is to think about the external appearance, to dwell upon what is objective. Therefore it must be remembered that in heaven what is external is only the image of what is internal. The real beauty is from the love within; the essence is the love within. That is what forms and gives beauty.
     This is so, then, with the highest angels, whose love is celestial. When they are seen, it is love appearing that is beheld, wherefore to see them is a most deeply affecting experience. Swedenborg's own testimony to this is found in a memorable relation:

435

     "One morning . . . a chariot appeared descending from the highest or third heaven, in which one angel was seen; but as it approached two were seen in it. In the distance the chariot glittered like a diamond before my eyes. . . . And they came, and . . . they were a husband and his wife. And they said, 'We are married partners. From the first age, called by you the Golden Age, we have lived blessed in heaven; and always in the same flower of youth in which you see us today.
     "I observed them both attentively, for I perceived that they represented conjugial love, in its life and in its adornment; in its life in their faces, and in its adornment in their apparel. For all angels are affections of love in human form; their ruling affection itself shines forth from their faces. . . . The husband appeared to be of a middle age between youth and early manhood. From his eyes beamed forth a light sparkling with the wisdom of love. His countenance was as if inmostly radiant from this light, and by the irradiation from it the skin outwardly was as it were refulgent. Thence his whole face was one resplendent comeliness.
     "But with the wife it was this: I saw her face and did not see it. I saw it as beauty itself, and did not see it because this was inexpressible. For there was a splendor of flaming light in her countenance, such light as is with the angels of the third heaven; and it dimmed my sight, so that I was simply struck with amazement.*
* CL 42.

     On earth we tend to think in outward ways. From what is natural in us, we tend to see from our eyes, and then look within. Thus the beauty of the celestial angels is something we can marvel at in itself. But we should look within, to see from whence that beauty comes. In this way we can discover what beauty is. It is revealed that "good itself when it flows in from the internal man into the external, makes beauty, and from this is all human beauty. This may likewise be seen from the fact that no one is affected [interiorly] by the face of another, but by the affection which beams forth from the face. . . . They who are in good are affected by little children, who appear to them beautiful in proportion to the innocence of charity in their faces, gestures and speech."*
* AC 3080.
     The principle here is that "goodness and charity are what form and cause beauty."* Goodness and charity are the soul of beauty, the essence that is behind it. But goodness and charity do not appear except through a means; and that means is truth, for truth is the appearing of good, the form of good. Therefore Keats was correct when he said: "Beauty is truth, truth beauty."
* Ibid.
     But behind truth, as its soul, must be good, or beauty is only counterfeit; and since good is what is celestial, truth must be from what is celestial in order to be of. beauty. Abram said of Sarai his wife: "Behold, I pray, I know that thou art a woman beautiful to look upon."* This signifies, we are told, "that truth from a celestial origin is delightful."**

436

Sarai represents truth adjoined to celestial things.*** Therefore she is called "a woman beautiful to look upon." Celestial truth, it is revealed, is simply truth behind which is love; and "this celestial truth is the beautiful itself, or beauty itself." ****
* Genesis 12: 11.
** AC 1470.
*** AC 1469.
**** AC 1470.
     This is elaborated upon in a passage in the Arcana in which the expression "beautiful in look" is explained.

     "Spiritual beauty is the affection of interior truth. . . . That spiritual beauty is the affection of interior truth is because truth is the form of good. Good itself which is from the Divine in heaven is that from which angels have life; but the form of their life is given by means of the truths which are from this good. Yet beauty is not produced by the truth of faith, but by the affection itself within the truths of faith, which [affection] is from good. Beauty that is from the truth of faith alone is like that of a painted or sculptured face; but beauty from the affection of truth, which is from good, is like that of a living face animated by heavenly love; for such as is the love or affection that beams from the form of the face, such is the beauty. From this it is that the angels appear in ineffable beauty; from their faces beams forth the good of love through the truth of faith. The reason beauty is from this source is that the universal heaven is a Gorand Man, and corresponds to each and everything with man; he, therefore, who is in the good of love, and thence in the truth of faith, is in the form of heaven; consequently in the beauty in which heaven is, where the Divine from the Lord is the all in all. Hence also it is that those who are in hell are in horrible deformity."*
* AC 5199.

     The face of beauty is truth; but behind this face there must be good, for it is good that affects, through the face. Since good and its truth must go forth into use, use, too, is of beauty. It is the truth in action, or beauty in its proper sphere. "Spirits and angels," we read, "are forms of their use; evil spirits forms of evil use, and these are in hell; good spirits or angels forms of good use, and these are in heaven. From this also it is that the quality of spirits is known from the moment they are present; their truths of faith are known from their faces and the beauty of these in respect to their form; and the good itself, which is the use, from the fire of love therein which gives life to the beauty."*
* AC 9298.
     Since the highest of uses is found in conjugial love, beauty is present therein beyond any other sphere. This is so because conjugial love is the marriage of good and truth, of the face of beauty with its soul. Concerning this we read:

     "Genuine conjugial love is the image of heaven, and when it is represented in the other life this is done by the most beautiful things that can ever be seen by the eyes or conceived by the mind. It is represented by a virgin of inexpressible beauty, encompassed by a bright cloud, so that it may be said to be beauty itself in essence and form.

437

It has been said that all beauty in the other life is from conjugial love. Its affections and thoughts are represented by diamond-like auras, sparkling as it were with rubies and carbuncles, and these things are attended with delights which affect the inmosts of the mind."*
* AC 2735.

     "They who have accounted adulteries as wicked, and have lived in the chaste love of marriage, are in the order and form of heaven more than all others, and thence in all beauty."*
* HH 489: 7.

     In this study we will treat of the conjugial, because it is the very form of beauty. But first, further reflection on beauty as it is seen throughout creation. For beauty is not only in the conjugial; it is throughout the heavens in the lands, valleys, mountains and streams. And it is throughout nature, where internal order is reflected in outward beauty with unending variety and perfection. But that beauty may be appreciated there must be contrast, as we read in the following:

     "The quality of a good is known only by its relation to what is less good, and by its contrariety to evil. From this comes all power to perceive and to feel. . . . Thereby everything pleasing is perceived and felt from the less pleasing and by means of the unpleasant; everything beautiful from the less beautiful and by means of the unbeautiful. In every matter, from the greatest to the least of it, there must be variety; and when there is variety also in its opposite from its least to its greatest, and there is equilibrium between them, then there is relation according to degrees on both sides; and the perception and sensation of the thing either increase or diminish. But an opposite . . . may take away perceptions and sensations or may exalt them. When it mingles itself it takes away; but when it does not mingle itself [but contrasts] it exalts; and for this reason the Lord most carefully separates good and evil in man, that they may not be mingled, just as He separates heaven and hell."*
* DP 24.

     "Variety," we are told further, "exists in all things, and through varieties every quality; for quality is perfected by means of differences relating to what is more or less opposite. Who cannot see that truth takes on its quality through the existence of falsity, and good likewise through the existence of evil, as light takes on its quality through the existence of darkness and heat through the existence of cold?"* The same number asks further:

     "What would color be if there were no black, and nothing but white? If it were otherwise the quality of intermediate colors could not but he imperfect. What is sensation apart from relation; and what is relation except to things opposite? Is not the sense of hearing dulled by the continued strain of one tone upon its organs, and stimulated by a modulation that is varied by relative sounds?

438

What is the beautiful without relation to the unbeautiful? So in some pictures, in order to present vividly the beauty of a virgin, an ugly face is placed beside the handsome one. What are joy and happiness without relation to what is joyless and unhappy? Will not one become insane by dwelling upon one idea only, uninterrupted by a variety that tends to things opposite? It is the same with the spiritual things of the church, the opposites of which have relation to evil and falsity, which nevertheless are not from the Lord, but from man who has freedom of choice."*
* TCR 763.

     One of the reasons there are changes of state with men and angels is for the sake of contrast, so that man may learn to distinguish between good and evil, between the true and the false, between the beautiful and the unbeautiful. Thus we are told:

     "Angels are not always in the same state in respect to love, or in the same state in respect to wisdom; for all their wisdom is from their love and in accordance with their love. Sometimes they are in a state of intense love, sometimes in a state of love not so intense. The state decreases by degrees from its greatest degree to its least. When in their greatest degree of love they are in the light and warmth of their life, or in a clear and delightful state; but in their least degree they are in shade and cold, or in an obscure and undelightful state. From this last state they return again to the first, and so on, these alternations following one after another with variety."*
* HH 155.

     Swedenborg tells us that he has been taught from heaven why there are such changes of state there. The angels said that there are many reasons: "first, the delight of life and of heaven, which they have from love and wisdom from the Lord, would gradually lose its value if they were in it continually, as happens with those who are in allurements and pleasures without variety. . . . [Also] by alternations between delight and lack of delight the perception and sense of good becomes more exquisite."* These changes, however, are not from the Lord but from man. "The cause is in themselves, in that they love what is their own, and this continually leads them away."**
* HH 158.
** Ibid.
     As with angels, so with men. There is a continual alternation of states with man, and this with much variety. This alternation is for the purpose of leading him out of evil into good, or heightening his perception of the beautiful from contrasting states, and of leading him out of the unbeautiful to the beauty of heaven.
     The rule is that perfection, and thus beauty, increases as one ascends in creation, and thus draws nearer to the Lord. "The things which are from the Lord are inwardly heavenly, and the more interior they are, so much the more heavenly they are; for Divine things increase in perfection toward the interiors, and finally they are of unspeakable perfection and beauty."*

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Thus "the angels of the interior heaven are in . . . a most beautiful and perfect human form; and the angels of the lower heavens in a form less perfect and beautiful."**
* AC 10286.
** HH 80.
It is an appearance to the senses that outward things are complex, inward things simple. The truth is just the opposite. In spiritual causes there is complexity with great beauty; in natural effects there is a relative simplicity and more gross beauty. Thus the most beautiful and unbelievably complex thing in creation is the spiritual sun, which is the source of all other creation, both spiritual and natural. The spiritual sun is complex, but wondrously organized into a one and thus into beauty. Above the spiritual sun is the infinite Lord, who is beauty itself, perfection itself, and infinity.

(To be continued.)
SINCERE AND JUST MAN 1967

SINCERE AND JUST MAN 1967

"With the sincere and just man the internal has been formed according to the image of heaven, and the external according to the image of the world as subordinate to heaven" (Arcana Coelestia 9283: 2).
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

The Rev. Kenneth 0. Stroh has accepted appointment as Visiting Pastor to the Massachusetts group. The Rev. David R. Simons will continue to serve the group in Connecticut as Visiting Pastor.
VISUAL EDUCATION COMMITTEE 1967

VISUAL EDUCATION COMMITTEE 1967

With the resignation of Mr. William R. Cooper as Director, the slide holdings of this committee have been transferred to the General Church Sound Recording Committee. All inquiries and orders for slide rentals should be addressed to: The Visual Education Committee, Mrs. Anne B. Finkeldey, Agent, Bryn Athyn, Pa. 19009.

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COMMENCEMENT ADDRESS 1967

COMMENCEMENT ADDRESS JOEL PITCAIRN 1967

     (Delivered at the Commencement Exercises of the Academy schools, June 9, 1967.)

     This talk is the outcome of some reflections on the modern world in the light of a central teaching of the Writings concerning the nature of truth and knowledge, namely, that it is unlawful to put things of faith to the test of natural philosophy. This doctrine seems particularly appropriate today; in its light one can often see, in specific instances, how a concrete physical evil is the inevitable and logical result of the seemingly abstract philosophical evil just mentioned. Thus, for one thing, we can see more clearly that ideas have consequences; and this is no bad thing to know in the disordered world we now have.
     But I do not plan to subject you to a philosophical discourse. In fact I doubt if any of you will find anything really new in what follows. It will last fifteen minutes.
     Every graduating student knows that the future is a challenge. But the young people of today are and will be confronted with challenges far more serious than any we faced thirty years ago; and, I might add, far more unpleasant. This enlightened and progressive era is witness to mass exterminations, slavery, torture chambers and other perversions on a scale never before imagined in history. Standards of morality and decency, even the most primitive, are deliberately being destroyed, not by the deeds of criminals and perverts, but by the writings of eminent and respected men-philosophers, scientists, scholars. The generation of thirty years ago had the protection of external restraints. There were things one simply did not do-at any rate not openly-for fear of the loss of honor, reputation or gain. Now that these restraints have largely disappeared, you are in the position of having to impose them on yourselves. I have sometimes wondered if my generation could have met such a challenge. According to tradition the older generation laments that the younger one is going to the dogs. But during the past ten years I have personally known quite a number of the students attending this academy, and I cannot escape the conclusion that these students usually exhibit more maturity and self-control than did students of thirty years ago. Many others of my generation have remarked on this phenomenon. Perhaps we can see the hand of Providence here.

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For those qualities will be essential in the world you will soon be contending with-a world more dangerous and more openly hostile than ours was, a world in which there is no indication that things will get better before they get worse.
      It is important that a man try to understand some of the evils he sees around him, in order to protect himself and his use. Moreover, if he does come to some understanding of them-if he can discern some sort of common cause behind them-he may find them less formidable.
      Most sincere old-church Christians recognize that the individual evils which afflict the world-tyranny, breakdown of morals and so forth-are not independent causes, but are merely symptoms of a fundamental disorder, namely, atheism, and more specifically the denial of Christ. In this they are recognizing truth, and the comments of some of these men, C. S. Lewis, for example, are astonishing in their perception and depth. The New Church man's position is more fortunate. For one thing, the Writings provide answers which no man could give. For another thing, we have the assurance that the Last Judgment has taken place, and that the Lord has put the hells in order. And this is a good thing to know, because although the Dragon was overthrown two hundred and ten years ago, he may yet have a very vicious lash in his tail; and if so, it seems that the New Church men of this world will be the ones expected to absorb the shock and fight back.

     What is the origin of the disorders we see today? The causes of evil are many, and as you know are dealt with at length in the Writings. Here we will consider a fundamental cause which was succinctly set forth in the lesson read this morning. No. 127 of the Arcana Coelestia says this: "A desire to investigate the mysteries of faith by means of the things of sense and memory, was not only the cause of the fall of the posterity of the Most Ancient Church, but it is also the cause of the fall of every church; for hence come not only falsities, but also evils of life." In the Writings this matter is treated in great detail. It is important to keep in mind that the phrase, "reasoning from things of sense and memory," is intended to include the type of rational and logical analysis which is necessary in the business of philosophers, scientists and other scholars; not merely a crude materialism. This type of reasoning is not bad in itself. Indeed we could hardly conduct our daily affairs without it; and a delight in it and an ability to use it electively have been built into all of us by the Lord, and we are enjoined by Him to use them.
     This ability is one of the things which distinguish man from beast; but, and this is vital, it is not the only distinction. A man's mind is capable of a higher rationality than the rationality of "sense and memory."

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The power of this higher rationality lies in its recognition that good cannot be separated from truth, even when the main purpose of the investigation is to get at the truth. Reasoning from sense and memory, as defined in the Writings, is sufficient for most of the abstract sciences, including mathematics and symbolic logic, but it simply breaks down when you try to use it on deeper things. In fact, it starts to break down as soon as you try to use it to analyze the nature of scientific investigation.
     If one does not recognize this limitation, and tries to investigate the things of faith by means of scientific reasoning, he soon encounters contradictions. Hence if he insists that everything must be consistent with the logic of his natural rational, he has no choice but to deny the existence of universals and the meaning of religion. Here is an example. We have the proposition that man is created for eternal life by an all-wise God, who knows, before a man is born, every detail of his life to come, including whether he will go to heaven or hell, and the details of his life as an angel or devil. We also have the proposition that every man is endowed with free will, and in particular with the ability to choose for himself whether he will go to heaven or to hell. If one reasons on this matter from "sense and memory," he finds the two propositions inconsistent. The foolish man concludes from this that at least one of the propositions must be false. The wise man concludes that the type of reasoning he is using is not an appropriate tool to analyze the situation- that it is not adequate to investigate the mysteries of faith.
     This does not mean that problems of this sort cannot be approached by reason. Indeed it is right that a man should meditate on them; but he has to realize that they cannot be answered in the terms in which they were posed, that the only way he can even partially resolve them is by looking for, the answer in the Word, and that his finite understanding may never comprehend the answer fully, even though he live in heaven to eternity. Here is another example. I quote it from numbers 3581-3582 of the Spiritual Diary.

     "There was represented a sparrow, as to which I know that such a bird actually lives, and is of such and such a quality. Now if I should contemplate its viscera and its brain, and thence reason whether the sparrow be alive, and whether it be such as it is, the fact will be denied; namely, if upon seeing its brain, and perceiving that it is like a jelly, I should reason how this brain could live, and cause the bird to live with senses and a body. Then again, if I should inspect the viscera, as the liver, the pancreas, the intestines, and also the vessels, with the fibers and their connections, and should thence reason whether the bird could live, when such and such things could never cohere, conspire, and operate to cause it to live, and so of all the contents of the body: since, I say, I know not in regard to these things how they contribute to life, and deem it impossible that life should be the result-if on this account I should deny that the sparrow really lived and was what it is, should I not act unreasonably?

443

Would it not be sufficient that it was plain that it did live and was of such a quality? And to reason in such a way, would it not be to cast the mind into such shades and darkness that I should deny what was obviously true?"

     Here is represented a serious quandary for the man who reasons solely from sense and memory. If he holds to it consistently he finds himself in the position of making statements which are absurd, and, what is worse, statements which are inconsistent with sense and memory logic. It takes determination and ingenuity to reject all things of faith. Some philosophers have got around the sparrow problem by denying the existence of any objective reality; but this is too much for most to swallow.
     We read in AC 129: "Every one may know that man is governed by the principles he assumes, be they ever so false, and that all his knowledge and reasoning favor his principles. . . . He therefore who assumes as a principle that nothing is to be believed until it is seen and understood, can never believe. . . . But the true order is for man to be wise from the Lord, that is, from His Word, and then all things follow, and he is enlightened even in matters of reason and memory-knowledge." Thus in order to philosophize, even on the level of sense-and-memory, it is necessary to assume principles which transcend sense-and-memory reasoning, and this whether these principles be true or false. In this connection it is interesting to watch some reasoners in action. For instance, a man will deride the position that a matter of faith must be perceived to be true before it can be believed, because, he says, in order to decide on such a thing it is absolutely necessary to begin without any prejudice, and to put it to the test of logic, preferably a logic adapted to the handling of mathematics. If you ask him why this is absolutely necessary, he can scarcely reply that he perceives it as a matter of faith, and is obliged to give the same answer in a longer and more tedious form. Naturally, very few people are likely to make of themselves such an easy target. I mention it because some of you may some day find yourself arguing with a bright young agnostic, perhaps a man of real accomplishment and talent, and you should remember that his position, even on the level of sense-and-memory reasoning, is likely to be shakier than yours; and that if you are alert you may find an opportunity to demolish his argument. You will not convince him of anything, of course, but you will maintain your dignity.
     In speaking of the investigation of things of faith by memory-knowledge reasoning the Writings say: " . . . hence come not only falsities, but also evils of life"; and it is said in many places that this can lead to such insanity that the man conceives himself as God.

444

This at first may sound strange, but one can perhaps see its beginning when someone says, with no malice in his soul, but only ignorance, "I cannot accept the idea of God because if there were one He would not allow famines or wars or other suffering." This sounds something like: "I cannot accept the idea of God, because if there were one He would surely behave as I would have Him behave."
"Hence come not only falsities, but also evils of life." Is it any great wonder then that the state of the world is such as it is? It would appear from their writings that most scholars today do hold to the position that the only type of rationality which exists is that which consists in reasoning from sense and memory. Some, like Russell, are quite explicit about it. Some merely assume it as obvious. Most of them try to qualify it in some manner in order to avoid certain palpable absurdities. But however it is done, its immediate consequence must be a denial of God, in fact of all absolutes; and if it is followed through consistently its final consequence is the denial of everything, including even the most primitive forms of decency and morality. For if there is no absolute good or truth, what does it matter if we exterminate a few million recalcitrant peasants by starvation?

I am sure you are aware that in spite of the rather obvious nature of these remarks, the problem of rational perception versus sense-and- memory reasoning is exceedingly subtle. It is dealt with at great length in the Writings, not only to help man discern the causes of evil, but also, and perhaps more importantly, to help him harmonize his philosophical speculations, in which he rightly takes delight, with the truth. A fundamental question of philosophy is, How do we know what we know? This question assumes vital importance when it is directed to our knowledge of the Word. I believe that the split between the General Church and the De Hemelsche Leer was the result of disagreement on this matter. One aspect of the question, and I think it has at one time or another perplexed most of us, is this: How can I accept a body of writings as the final and absolute authority, when I know that the decision to accept has to be made by my own mind, which is finite and all too prone to error? And we find ourselves again with the problem of how we can believe before we understand. It seems that this is a central problem, and that it is present whenever sense-and-memory reasoning comes into conflict with the things of faith. It can have no easy answer. But sometimes one finds a brief statement which sheds a sudden and unexpected light on a difficult matter. Such a statement was made by Bishop Pendleton in a sermon he gave in 1965, and I shall close this address by quoting it.

445

I make no comment on it; it speaks for itself. He said: "What is more, we do not believe in the Writings because we are rationally convinced that they are true, but we are rationally convinced that they are true because we perceive that they are good."
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

     An editorial in the June issue of the NEW AGE announced that "this year our Australian Association is to take its first real steps toward a true New Church system of education." These are steps looking toward a ministerial training scheme. A course of instruction is now available for those desirous of conducting services in the societies and training to become licentiates. What is now proposed is that consideration be given to training candidates for the ministry wholly or partially in Australia, instead of in England as at present. However, the proposal goes further. It is noted that in Australia missionaries, lay leaders and licentiates are authorized to administer the sacraments and rites of the church, and it is suggested that training should be provided also for these men in the "lesser grades of the ministry." The training of candidates for the ministry is seen as an Australian responsibility and as one of the functions of a New Church College; and the question is raised, how an Australian New Church College can be established. We differ from our Australian brethren in our concept of the priesthood, but it will be interesting to see how this question is answered.
     The most recent issue of the QUARTERLY BULLETIN to be received offers, as the first in a new series, a brief historical sketch of the New Church in Sweden. This sketch goes back to Dr. Beyer and Dr. Rosen, and from them through the Exegetical and Philanthropic Society and the society "Pro Fide et Charitate" outlines the founding and development of those societies of the New Church in Sweden which have been or are in communion with the General Conference or the General Convention. There is no mention of the General Church in that country.
     A NOVA EGREJA, published in Brazil by the Rev. J. Lopes Figueiredo, continued to appear regularly. Each issue contains notes by the editor, a sermon translated into Portuguese by Mr. Figneiredo, and other features. Recent issues have offered a series of articles, "Ideas," by the Rev. Elmo C. Acton, translated from NEW CHURCH LIFE, and the survey of the Writings now appearing in that journal is also being serialized. News notes complete each issue.

446

"NO MIRACLES AT THIS DAY" 1967

"NO MIRACLES AT THIS DAY" NORMAN TURNER 1967

     (Presidential address delivered at the 157th Annual Meeting of the Swedenborg Society Inc., London, June 2, 1967.)

     Both the Old and New Testament of the Word abound in stories involving miracles, that is to say, events where what we regard as the normal course of events is disturbed, either directly by God, or by some prophet or disciple holding special powers from God. In the state of childhood innocence such stories are a source of great delight, and serve not only to instill affectional remains but to insinuate the idea of the omnipotence of the Lord, who can do what would be manifestly impossible for men. With some, indeed, such a childlike faith may persist into maturer years, but it is common experience that miracles are frequently a focus of intellectual doubt in adolescent or adult states. Those who seek to discredit the Word and to undermine religion seem to find in miracles an easy point of attack; yet one suspects that the very vehemence of their ridicule conceals an element of self-reassurance to bolster their professed belief in "sense alone."
     A passage in Apocalypse Explained defines a miracle quite simply as "that which excites amazement." From this as a starting point it is my intention to review some of the teachings concerning miracles, and I have chosen to break down the subject under the familiar headings of End, Cause and Effect.

     The End or Object of Miracles

     So many passages in the Writings speak about miracles in a derogatory tone that it seems necessary to enumerate their proper and legitimate objects.
     1) The first end of Divine miracles, then, is to secure external obedience, either as an orderly basis upon which instruction can follow, or, failing a more genuine basis of reception, for the representation of spiritual order by natural order. Such was the function of the Israelitish Church-to represent heavenly order at a time when all vestige of spiritual life with men on earth had been destroyed. By such means a connection between heaven and earth was maintained; but the Jewish people could be held in the required order only by miracles, and repeated miracles at that.

447

     2) Secondly, miracles are of service in the establishment of a new church. The example of the Israelitish Church may again be cited; but one may go back further, for the very first use of the word, miraculous, in the Writings is in an Arcana passage dealing with the miraculous separation of the intellectual from the voluntary, that is, at the commencement of the Ancient Church. More familiarly, however, we may consider the establishment of the Christian Church. Thus, not only did the Lord perform many miracles Himself while on earth, and miraculously appear to the disciples following His resurrection, but His disciples also received miraculous powers of speech and of healing, in order that the Gospel might be rapidly spread abroad. Then, too, there was the miraculous conversion of Paul-a prime agent in the early spread of the church.
     Recall the many instances cited in the Gospels of the disciples' lack of faith, their backslidings and outright denial, even while their Master was still with them. Then consider these same disciples, faced with an indifferent or hostile world, and ask yourselves how far they would have got before falling victims to discouragement, were it not for their ability to work signs and wonders?
     3) Thirdly, and most importantly, Divine miracles have been performed for the sake of the Word, that the record of them might serve to initiate new generations into their first historical faith, and that a later age still might discern something of their true inner significance. Thus it is open to us to draw out the spiritual sense, albeit with varying degrees of clarity, in the plagues of Egypt, the crossing of the Red Sea, the pillars of cloud and fire which accompanied the sons of Israel in the wilderness, the manna supplied daily there; also the many miracles performed by Elijah and Elisha. While of the Lord's miracles we read:
"The Lord's miracles are but lightly esteemed if we think merely that some blind persons received their sight, some deaf their hearing, and so on; for they all signify and involve Divine things, namely, the heavenly state of His kingdom and church."*
* De Miraculis 3.

     The Cause or Mechanism of Miracles

     As to the cause of miracles, perhaps the most important point to make is that miracles share the same cause as events which we do not call miracles, events which, from repeated observation, we regard as routine.

448

If it be once acknowledged that there is a spiritual world and a natural world, and that the former acts on the latter, and this not just occasionally but constantly, not merely in general but in particulars, then the greatest obstacle to an acceptance of miracles is removed. Mind you, this single acknowledgment is not lightly made, least of all by the learned. The number just quoted describes how miracles are wrought by the Lord, descending from Him through heaven, and that spirits bring them into effect, yet without conscious co-operation on their part. These, of course, are Divine miracles, involving true correspondences and designed to teach something concerning the Lord and His kingdom.
     There are also what are referred to as magical miracles, performed deliberately by spirits, using perverted correspondences, for the sake of dominion over others, whom they seek to persuade that their miracles are of Divine origin. Or sometimes it is said that they are performed "for no other end, except that of depraved cupidity."* Instances from the Old Testament that come to mind are the story of Saul's consulting the witch at Endor, and that of Balaam's pronouncing his blessings upon Israel. In both these cases, diabolical intentions were turned to good by the Lord; but in general, the wizards and witches of these stories- those with familiar spirits-performed their miracles by a misapplication of correspondences: correspondences passed down, albeit in perverted form, from the Ancient Church.
* SE 656.
     Observe that magical miracles may appear similar to Divine miracles in outward form. Indeed we may recall how, when Moses performed signs before Pharaoh, the magicians of Egypt were allowed to perform similar miracles. Likewise with the earlier plagues; and the Writings tell us that this was permitted in order to preserve freedom. Note also that good spirits have no desire to perform miracles from themselves, or to associate themselves with magical practices.

     The Effect or Result of Miracles

     The effect of miracles on men varies according to the state of the beholder and, of course, his attitude to them. The internal man-he whose interior mind is open to the influx of life from the Lord-does not look for miracles, but those which he sees or reads about in the Word serve him for confirmations of the Lord's presence and power. Even so, he does not place undue emphasis on them, for such a man sees confirmations of the Lord's providence in even less spectacular events.
     It is the external man who reacts with the greater amazement. But I feel that a distinction is necessary between what I shall call the "chronically external" and the "acutely external."

449

By the chronically external I mean the member of a vastated church, a debased community in which interior light has been extinguished, perhaps for generations. For such a man, miracles provide the first steps toward a historical faith. If combined with further instruction and infilled with corresponding life, such a faith may become genuine. But miracles can supply only the external of faith; they can do nothing to save, for salvation involves the free choice of man, and miracles compel.
     By the "acutely external" I mean the man in a community such as our own, one who has free access to the Word, and to all manner of religious teaching and influence, but yet chooses to reject them. He it is who looks for miracles as a pre-condition of faith. Denying at heart the existence of any higher plane of life, he says: "Show me a miracle, and I will believe." But if he does see a miracle, the first astonishment and awe are shortlived. Before long he is searching for reasons to deny what he has seen; and the miracle is shrugged off as a conjuring trick, or an odd coincidence, or a phenomenon of nature. "Show me a miracle," he says; but it is said in a spirit of defiance, and as such it will lead assuredly to denial and then to profanation.

     This danger of profanation is a compelling reason why Divine miracles are not performed at this day. There is no question of our being in the chronic state of complete vastation, where only a miracle can set us on an upward path. Nor, since the Last Judgment, can we excuse ourselves on the grounds of overpowering influence from the hells. We have Moses and the prophets, and he who chooses to deny God, or what amounts to much the same, to deny the existence of a real world of causes through which God can act, does so in freedom. Belief or unbelief is primarily a matter of man's will. Mere intellectual difficulty does not stand in the way of his acknowledgment as much as human arrogance. He does not so much fail to comprehend the idea of God but resent it. In this state, no miracle will persuade him without destroying his freedom, and this the Divine Providence guards jealously above all else.
     So much for this brief review of miracles, their ends, causes and effects. The New Church will be established without miracles, for it is to be an internal church and miracles affect only man's external. It has, however, been granted a new revelation, of which both the manner of giving and the content are truly wonderful. But not miraculous, for the special quality of the new revelation is that it does not compel. Hence we read: "The manifestation of the Lord in person, and introduction by the Lord into the spiritual world, both as to sight and as to hearing and speech, surpasses all miracles."*
* Inv. 43.

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WRITINGS: A SURVEY 1967

     The Doctrinal Works

     THE HISTORICO-DOCTRINAL AND DESCRIPTIVE WORKS

     We come now to the third and last subsection of this final general group. It consists of those works which were categorized as historico-doctrinal and descriptive of the phenomena and life of the spiritual world, and it contains seven titles. The name given to this subsection is not really satisfactory. It is intended to be suggestive rather than definitive, and to be taken only as indicating that the subject-matter of the works grouped under it has to do with the spiritual world other than in a strictly theological sense as in Heaven and Hell, and that they deal with events and things there, with the interior states of people and nations, with the inner life of the church, and with the history of morals and doctrine in the Christian Church-none of which could have been known without Divine revelation.
     The first work in this subsection is the Spiritual Diary, perhaps more correctly called "Swedenborg's Memorabilia." It is in part a detailed record, sometimes day by day, of Swedenborg's experiences in the spiritual world and an eyewitness account of the Last Judgment; in part a collection of statements of doctrine and of spiritual philosophy, especially concerning the spiritual world. The record extends over a period of eighteen years and fills five volumes in English translation.
     Because of the way in which it is written it is impossible to give a detailed analysis and review of the contents. However, we may note that the Spiritual Diary is a storehouse of knowledges concerning the inhabitants, phenomena and life of the spiritual world; Swedenborg's experiences there and his progressive enlightenment; the spiritual causes of natural things; and the state in the other life of many persons well known to the student of history. Also, it adds to our information about the spiritual meaning of many passages in the Word and contains many doctrinal statements, some of which we do not find elsewhere, or at least worked out in such detail; for example, the doctrine of reflection. These are all things with which the New Church man should be familiar. As a means of learning the facts about the spiritual world the Diary can be of great value to the student who has grasped the principles in such a work as Heaven and Hell; and the study of it may help to introduce us into an understanding of the spiritual sense, just as the experiencing of what is recorded prepared Swedenborg to receive and expound that sense.

451

     In the little work Earths in the Universe we have one of the most fascinating books in the Writings. While science is still debating the habitability of the planets, it assures us that all the planets are inhabited and that the stars are suns round which inhabited earths turn, because the Divine love is so immense that nothing less than countless inhabited earths could satisfy it. The work describes the people of the then known planets, and of five earths in the starry heaven, as seen by Swedenborg through the eyes of spirits coming from those earths; notes the spiritual quality and place in the Gorand Man of each race; depicts the worship and life of each earth; and discloses why the Lord willed to be born on our earth, and not on any other.
     A closely knit series is to be found in the next four works. Last Judgment disposes rationally of the Christian ideas on this subject, shows that the judgment must take place in the spiritual world, announces that it has already been accomplished, and describes in detail how it was effected on the Roman Church and how the false heavens were destroyed. It closes with a treatment of the state of the world and the church after the judgment.
     Last Judgment (posthumous) is a compilation of notes describing various nations in the spiritual world and the state there of several religious leaders, whose final state, in some instances, was evidently not reached until later. The judgment on the Gentiles and the Reformed is then described. Few other works give a more concrete picture of the spiritual world than these and the two which follow them.
     On the Spiritual World is a miscellaneous collection of articles and notes on various persons and nations already mentioned, doctrinal extracts, and a formal argument on the Last Judgment.
     Continuation Concerning the Last Judgment, the fourth and last work, again shows that the judgment has been effected, treats of the state of the world and the church before and after the judgment, and describes again the judgment on the Reformed. There are also descriptive articles on the spiritual world and on various nations and prominent persons there. These are of particular value because they are not Swedenborg's analyses, based on observation of external characteristics, but revelations of the internal character of these nations. There is some repetition among these four works, but together they give fully the rationale of the Last Judgment, the description of it, and an account of its effects.

452

Finally there are the Memorabilia for the True Christian Religion. These are miscellaneous papers written by Swedenborg as the first draft of some of the memorabilia in that work, and left by him in the ship in which he made his last journey from Stockholm to Amsterdam. They are, specifically, the drafts of nos. 16, 71, 76, 110, 112, 134, 136, 159, 335, 459, 504, 508 and 695 of the True Christian Religion.
EDUCATIONAL COUNCIL 1967

EDUCATIONAL COUNCIL NORBERT H. ROGERS 1967

     AUGUST 21-25, 1967

     As is the custom in General Assembly years, the Educational Council of the General Church did not meet in 1966. Because of this, the 1967 meetings were looked forward to with particular interest. Nor were the ninety members and guests who signed the attendance rolls disappointed for under the leadership of the Rev. Kurt H. Asplundh the Committee on Arrangements had provided an excellent program of informative, stimulating and inspiring sessions, interspersed with opportunities for social relaxation.

     The principal items on the program were two series of papers prepared by committees: the one entitled The Visible God presented by a committee chaired by the Rev. Erik Sandstrom; the other, The Swedenborg Century, by a committee led by Professor E. Bruce Glenn.
     The Visible God series, which took up nearly all of the sessions on three mornings, included three features. First, Mr. Sandstr6m presented studies of principle as to "The Essence and Person of God," "Discerning the Essence of God Through Speech," and "Discerning the Essence of God through Actions." Second, each member of the committee spoke of the application of the principles in a particular field of instruction: in the classroom, Miss Nancy E. Stroh; in art, Mr. Robert Brown in history, Mrs. Cynthia Hyatt Walker; in science, Mr. Robert H. Johns; in mathematics, Mr. Kenneth Rose; and in language, Mr. Donald C. Fitzpatrick. Finally there were two sets of group discussions, one organized according to subject-matter and the other according to grade levels.
     All five evening sessions were devoted to the Swedenborg Century series, in which were surveyed various aspects of the thought and life prevalent in the century in which Swedenborg lived and served his use, thus providing a background of the times against which Swedenborg can be more clearly seen as a man and as the servant of the Lord. Except that illness most regrettably prevented Dr. Hugo Lj. Odhner from fulfilling his assignment as commentator on philosophy, each area surveyed was presented by two members of the committee; the first being the main spokesman, the second providing a commentary.

453

In this way the historical and political developments in Swedenborg's century were discussed by the Rev. Daniel W. Goodenough and Professor Eldric S. Klein; religion by the Rev. W. Cairns Henderson and the Rev. Ormond Odhner; philosophy by Professor Edward F. Allen; science by Professor Grant R. Doering and Professor Allen; and art by Miss Lyris Hyatt and Professor E. Bruce Glenn. To the gratification of all the speakers, and that of the audience as well, Professor Glenn announced that he planned regular meetings of his committee to prosecute further research on Swedenborg's century.
     Other papers heard and discussed with interest were: "The Place of the Science of Correspondences in Our Religion Curriculum," by the Rev. Frederick L. Schnarr; "The Challenge of Modern Science," by Mr. Kenneth Rose; and "Experiments and Developments in Visual Communication," by Mr. Willard D. Thomas, technical director of the Montgomery County Technical and Vocational Schools.

     In the field of curriculum development, which has occupied much of the attention of the Educational Council in recent years, Mrs. Hyland Johns, Jr., reported that as a result of earlier studies and suggestions a concise and sectionalized Handbook on Art, copies of which would be made available to all New Church schools, was being compiled by the Art Committee. Mrs. George H. Woodard spoke glowingly of the Nature-Science Committee's summer workshop [See NEW CHURCH EDUCATION, March 1967], and Professor Morna Hyatt distributed copies of the proposed curriculum for grades 1 through 6 drawn up by the committee. Messrs. Yorvar E. Synnestvedt and Carl R. Gunther circulated copies of a reference paper, Mathematics in Education, and a mathematics curriculum for kindergarten through grade 8 which the Bryn Athyn Elementary School had developed. Finally, in response to a question, reports were heard indicating that the English curriculum submitted by a committee of the Council some years ago was now quite extensively used in our church schools.
     There were two announcements of particular interest. Professor Eldric S. Klein reported that publication had finally been completed of The Academy, A Portrait, and, on behalf of the publishers, presented a copy to Bishop Willard D. Pendleton, who in turn handed it to Miss Lois Stebbing, Academy Librarian, for safekeeping. Professor Richard R. Gladish announced that arrangements had been made to hold a three-week summer school in 1968 for General Church teachers at which academic credit could be earned.

454

     At very tasty and pleasantly served luncheons at the Civic and Social Club we heard Professor Klein discuss informally the objectives and problems of an archivist. The Rev. Dandridge Pendleton spoke on the continuing needs of the Boys School; the Rev. Robert H. P. Cole reported on the high school section of the Immanuel Church School; and Dr. William R. Kintner outlined his proposals for a New Church history of the world. At the final banquet on Friday we were most pleasurably entertained with song and readings by the Rev. Harold C. Cranch and the Rev. Daniel W. Goodenough.
     The business meeting considered mainly the committees of the Council.

Except for the Committee on Arrangements, all standing committees were discharged, and Bishop Pendleton was requested to appoint new and smaller core or steering committees. Because of the important contributions the Council meetings have been making to the development of education in the New Church, the secretary was instructed to file with his records a copy of every paper given or circulated, and to compile a Journal of Proceedings for distribution to all members of the Council.
     NORBERT H. ROGERS
          Secretary
PUBLICATION NOTE 1967

PUBLICATION NOTE 1967

Professor Richard R. Gladish, head of the Academy's Department of Education, has put into mimeographed form a history of the Academy of the New Church from its beginnings to 1966. This historical account of 223 pages was written as a doctoral dissertation, and it has been thus informally issued in a limited edition for use by a group of Academy teachers enrolled in an orientation course. Professor Gladish hopes that after a year of free discussion and re-working of the material a fairly clear pattern will emerge for a revision that will find its way into print.
It is to be noted that there are two prior sections in typescript: "Education Under the General Conference of the New Jerusalem, 1785-1962," and "New Church Education in America Under the American Convention." It is also hoped that these sections may be revised and combined with the present section into a unified presentation in print of "The History of New Church Education." Professor Gladish is well informed in this field, and when his book appears it will fill a serious gap in our literature.

455

REVIEW 1967

THE ACADEMY: A PORTRAIT. Edited by John Raymond and Robert Scott. The Sons of the Academy, 1967. Cloth, pp. 182.

     If the unveiling of this portrait has been long delayed the event has been well worth awaiting, for this is an important book. Any portrait inevitably captures the sitter at a particular point in time; but if it is well done it portrays also the character and essence of the subject, which are timeless. That is what has been attempted here. As the editors state in their preface, this book "is a somewhat unusual portrait in that it does not seek to explore the subject by presenting a likeness of its external features. Instead, it presents some aspects of the thought that animates the Academy in the belief that this will make possible a better understanding of its true character than would mere physiognomy." In the opinion of this reviewer the attempt thus to present a portrait of the Academy has been highly successful.
     The technique employed is that of presenting a carefully chosen and integrated series of studies towards a philosophy of the curriculum. It is noted that the philosophy of education as represented in the Academy has three elements: the philosophy of mental growth, or educational psychology; a philosophy of the various subject fields; and a philosophy of accommodation, that is, when and how the subjects may best be presented to the growing mind. This last, the matter of course content, organization and structure, is the curriculum itself. In this book the primary concern is with the second of these three elements: with the Academy's philosophies of the various subjects that are taught in its schools-the philosophies the development of which must precede, as they are to inform, the curriculum itself.
     An introduction to the study of the curriculum which pinpoints the purpose of New Church education provides a fine opening chapter, and in the second chapter a new concept of the laws governing the development of the mind is outlined. The next seven chapters are directed toward the development of a distinctive philosophy in the subject fields covered. The problem here is to see how the teachings of the Writings apply both in general and in particular to these fields, ordering them in such a way that spiritual truth about natural things, which is rational truth, may be seen.

456

Thus it is to discover the harmony between the Word and nature; and it is this that is essayed here in reference to the teaching of religion, philosophy, English, foreign languages, history, science and physical education, in these chapters. The two remaining chapters discuss, respectively, the education of young men for the priesthood and of teachers for the schools of the church. The effort throughout is to see how the truths of the Writings are to make all things new in education by so ordering knowledges that spiritual truths may be seen reflected in them.

     This book is the joint product of many minds working both singly and in conjunction with others. A group of distinguished names heads the list of contributors. The Right Rev. Willard D. Pendleton, the Right Rev. George de Charms, the Rev. Hugo Lj. Odhner, Professor Edward F. Allen and former professor Stanley F. Ebert contribute chapters; and a number of members of the departments of Education, English, Foreign Language, Religion and Social Studies, who of necessity remain unidentified, have given of their time and effort to help fashion this portrait. This in itself is significant, for the development of a distinctive educational philosophy is a task that must involve the whole teaching staff of the Academy. The editors are to be congratulated on a workmanlike job in integrating material from so many sources, providing smooth transitions, and generally unifying the text so that it reads easily from beginning to end.
     As the editors are quick to point out, the book is not a final statement. If a portrait is fixed on canvas, or in this instance in type, the subject is still living and developing; and the studies offered in these pages do not represent a completion of the work, but rather the beginning of a task which has developed further since they were written and which must and will continue for many generations to come. As is pointed out also, certain fields are not mentioned at all. It was not possible at this time to include studies of mathematics, the life sciences or the fine arts. Nor is this a book to be read just once. It may be returned to again and again for refreshment and renewal; for a reconsideration of fundamentals; and for that clear and inspiring view of the wood which is so easily lost in our day to day preoccupation with the trees in the groves of academ6.
     In the event that there is to be a second edition, and there should be some day, it is hoped that the designer will be strongly admonished to consider favorably the proven merits of the upper case. If there are any advantages to setting chapter heads, subheads, running heads and preliminary and end matter entirely in lower case, they have so far escaped this reviewer.

457

DISTRICT ASSEMBLIES 1967

DISTRICT ASSEMBLIES Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Two District Assemblies have been called for this month and others were held recently. It may therefore be timely to point out that in such Assemblies we see at work the principle that membership in the General Church is individual and precedes membership in a society. Like General Assemblies, they are called by the Bishop. However, the call is not to the societies, circles and groups in the district as such; it is to the members of the General Church who live in the district, though others, of course, are cordially invited to attend.
     In other words, a District Assembly is not a joint meeting of societies. It is a gathering of members of the General Church; and its practical purpose is to consider the uses, extension and problems of the General Church in the district rather than those matters which the societies properly take up in their own meetings. Yet that is not the only use of District Assemblies. They also offer opportunity for those assembled to worship the Lord in a larger sphere, to think together about the teaching of the Heavenly Doctrine and its application, and to experience the delight of diversions of charity which have as their end a renewal of the vision of the church and a rekindling of affection for it.
     As such, District Assemblies may continue to be, as they have in the past, important means of developing the church internally and externally. Not only is there concentration on district uses, but the uses of the General Church itself may be considered. Those in attendance are encouraged to think as members of the General Church; and from this the societies, circles and groups may benefit through their members.

458

QUIET NEW CHURCH MAN 1967

QUIET NEW CHURCH MAN Editor 1967

     It is possible that in any society there are men and women who are not leaders. They hold no offices, serve on few if any committees; but if practical help is needed by those in distress, or with buildings and grounds, they are ready to serve, usually so unobtrusively that what they do is scarcely known to others. And they are faithful, steady in support of the uses of the church. They are never absent from services or classes, meetings or social functions without good reason, and they radiate a quiet but strong sphere of affectional support by being there.
     Such men and women will never try to dominate a group. They take no delight in argument, and would be embarrassed to find themselves the center of attention in any gathering. In doctrinal discussion they are more apt to be interested listeners than active participants, and to express their views with diffidence; but when they do, it soon becomes apparent that their silence is not a cloak for ignorance. They often show a wider and deeper knowledge than they were suspected of having, and an ability to get quickly to the heart of the matter, and the affection of truth sounds out clearly in what they have to say.
     We have sketched here a composite of the quiet New Church man. He may be lacking in the executive ability and other talents that are needed to operate a society of the church, but his presence and unfailing support insure that there is a society to operate! More important, his life is an unselfconscious example for all who are perceptive enough to realize it. Let us not overlook the quiet New Church man in an age which puts so much emphasis on leadership or underestimate his worth. He is a follower of the Lord. As such he is the backbone of any society, and it may well be that he is the salt of the earth.
TO INAUGURATE THIS OUR BROTHER 1967

TO INAUGURATE THIS OUR BROTHER Editor 1967

The rhythms of worship discussed so far are common to the entire church. All of them will be experienced by some, and some by all. There is, however, one change that is reserved for relatively few, and that is the change effected by inauguration into the priesthood. This is a radical change indeed, one which is more profound than the change wrought by subsequent ordination into a higher degree of the priesthood; but its nature must be rightly understood.
Inauguration into the priesthood does not itself change the man. In the sense in which the expression was once used, priests are not holy men.

459

The promise of the Holy Spirit and the representation of its transfer in the laying on of hands are realized only as the priest looks to the Lord, shuns evils as sins, and strives to do the good of use; and even then he is not invested with the Holy Spirit in a way that makes him different from other men. The Spirit does not inhere in him, but he becomes a means by which, not from which, it passes from the Lord to the laity. Nevertheless he is set apart to a use-the use of serving as an instrument in the Lord's hand in the Divine work of saving souls. Henceforth he has the sacred office of administering the things which pertain to the Divine law and to blessing; of representing the Lord before the people and the people before the Lord in worship; and of so teaching the truth of the Word that it may lead to the good of life.

     When the rite of inauguration into the priesthood, or of ordination into a higher degree thereof, is performed, therefore, an important act of worship is or should be taking place. The rite itself expresses the church's recognition and acceptance of the revealed truths that the priesthood is Divinely instituted, that it is of order that there should be an established priesthood in the Lord's church, and that priests are to be inaugurated by prayer and the laying on of hands. Central in this is the acknowledgment that the priestly office comes from the Lord and is not conferred by the church, and that men do not become priests by entering into priestly functions, but by being inaugurated through the laying on of hands by a bishop who represents the Lord.
     What is dominant is the idea of the Lord as the High Priest of the church and the worship of Him as such. The officiating bishop is well aware that he is only the Lord's representative. The candidate presents himself before the Lord, declares his faith in Him and in His Word, and in humility asks of the Lord-who alone teaches truth, moves men to receive it, and saves them-for the ability to perform the sacred duties of the priestly office in the degree of his ordination. The congregation which truly enters into the service expresses its love of the use of the salvation of souls, and tacitly promises to support the priestly use from love of the end for the sake of which it was instituted.
     That which unites the hearts and minds of all who enter into the service is the love of the protection, development and continuance of the church, and a looking in prayer to the Lord from whom alone these blessings come. The church is truly built when the Heavenly Doctrine is taught by priests inspired by the Lord to laymen who have been prepared by Him for reception. It is to the perpetuation of this work that we look whenever we gather "to inaugurate this our brother" into the priesthood of the Lord's New Church.

460

POWER IN THE HOLY SUPPER 1967

POWER IN THE HOLY SUPPER IAN JOHNSON 1967

Editor of NEW CHURCH LIFE:

     In your May issue, on page 241, the Rev. Alfred Acton tells us: "When one knows nothing of the correspondence of the Holy Supper, that correspondence has no power." I do urge him to think again, for it seems to me that the Writings, far from supporting such a view, clearly deny it. I quote AC 6789: 3.
     "Scarcely any know that the bread [in the Holy Supper] signifies the Lord's love towards the whole human race, and the reciprocal love of man; and that the wine signifies charity; but nevertheless those who receive them in a holy manner have conjunction with heaven and with the Lord by means of them, and the goods of love and charity flow in through the angels. . ."
     Arcana 3464 explains this more fully.
     IAN JOHNSON
     New-Church College
     Woodford Green
     Essex, England
MOST ANCIENT DIVINE NAME 1967

MOST ANCIENT DIVINE NAME THEODORE PITCAIRN 1967

Editor of NEW CHURCH LIFE:

     In relation to the very useful article on the word, Jehovah [NEW CHURCH LIFE, June 1967, p. 270], the following may be of interest.
     The word, Jehovah, in the Latin, according to the most generally accepted idea, would, according to English phonetics, be spelled Yehowah, with each syllable having a similar stress.
     On a trip to Europe, I being present, the Rev. Carl Th. Odhner had long talks with a very learned rabbi, particularly in relation to the Hebrew language. As to the question how the word, Jehovah, should be pronounced, the rabbi would not utter the word; but when Mr. Odhner pronounced it in various ways, he said the correct pronunciation was according to the English sound of the letters Yehowah. This is identical with the Latin, without any strong stress on any syllable, thus similar to the pronunciation which has been traditional with the Academy in the singing of songs in Hebrew.
     THEODORE PITCAIRN

461

EXTREMISM 1967

EXTREMISM SANFRID E. ODHNER 1967

Editor of NEW CHURCH LIFE:

     I agree ("Extremism," NEW CHURCH LIFE editorial, July 1967). Let us strike a moderate balance between good and evil, left and right, and all such hateful extremes.
     We must deplore the stubborn refusal of some to compromise with the central spirit of popular morality. As long as men insist on holding to and fighting for their rigid personal convictions this world will never be a comfortable place for the rest of us. Such people are obviously disturbed.
     But I need help in persuading some of my misled friends to abandon their extreme stands for God, country, law, independence, initiative, responsibility and so on. Perhaps it would help if you quoted the sources on which your statement of our moderate view is based: ". . . the middle of the road . . . in fact, is where the moral man stands."
     One extremist (0 happy pejorative for those who hold strong convictions differing from ours!) actually claims that there is no road until the march of men has beaten it; and that its future turnings are largely determined by those with the direction and courage and conviction to press to one side or the other.
     Another asserts that this life is in and of Providence, a life of choices; and that in every area of life morality consists in making those choices rather than in a compromise between the choices of others. What shall I tell them?
     Yours in the middle of the road, wherever it may lead.
     SANFRID E. ODHNER
          Huntingdon Valley, Pa.
Title Unspecified 1967

Title Unspecified JAMES L. PENDLETON 1967

Editor of NEW CHURCH LIFE:

The July 1967 issue of NEW CHURCH LIFE carried an editorial entitled "Extremism" in which extremism was described as "one of the more deplorable and alarming features of our time." Unfortunately extremism was not clearly defined. I say, unfortunately, because the term, extremism, is widely and loosely used primarily to label and dismiss opponents. It is full of negative connotation, but it is so general and vague that it is almost useless in the discussion and elucidation of issues. Rioting, Communism, mini-skirts and religious, devotion may each be called extremism, depending on the speaker's point of view.

462

The Word tells us little, except that the speaker considers a position dangerous because it is far from a position of normalcy-his own.
     The editorial further states that "virtue never lies in extremes." Again, an important word is not defined. Dictionary synonyms used to define extreme are: utmost, most remote, last, final, and greatest, as well as excessive and radical. Not all of these are bad. Is extreme valor immoral? Should the New Church man steer a middle course between good and evil, or find a church that lies more in the mainstream of present theological positions? Can we truly say that the position in the middle ground of a given issue is intrinsically more virtuous than a position at one edge of it?
     It is true that a position on the extreme carries the danger that we stick to our position with rigid aggression, even anger and hostility, despite new information or changing circumstances. On the other hand, we may take a middle position because of passivity, fear or undue concern for popularity and fad. Both of these instances, not just the first, represent "dominance of the will over the understanding that eventually makes the understanding captive.
     If we strip away the connotation of aggression from "extreme" and of passivity from "middle of the road," the words describe purely relative positions. Is morality essentially relative? Does not the moral man search for the truths in an issue, then attempt to exercise judgment and prudence in drawing his conclusions, and finally choose a course of action in accord with use as he sees it? Suppose this process carries him to a position on the outskirts of existing public opinion. Is he an extremist or a man who follows the courage of his convictions? How often are we in a position to make that judgment of another? It seems that we will have difficulty enough in judging the morality of our own position, regardless of our location on the road.
     JAMES L. PENDLETON
          Bryn Athyn, Pa.
GLOOM AND SUICIDE 1967

GLOOM AND SUICIDE V. CARMOND ODHNER 1967

Editor of NEW CHURCH LIFE:

This is in reply to the article, "Gloom and Suicide," appearing in the January 1967 issue of NEW CHURCH LIFE, hereinafter referred to as Gloom. "To a disturbing degree our young people are being indoctrinated to hate their leaders and fear the future. Gloom predominates."

463

With these two rash statements Gloom strikes out at certain parents, or "elders" in the church, whose children, having been so influenced by their parents, have uttered indecent words about the President of the United States and its leaders. Malicious condemnation of anyone, including civil servants, is wrong; influencing children along these lines is worse. However, does this problem require the emphasis that Gloom places on it? Gloom acknowledges basic evils besetting mankind, starting with the denial of God, and including corrupt government. I would think that our children would have much more basis for being gloomy were their parents to neglect their fight against the evils of men, corrupt and misguided governments.
     Below the surface of the article, Gloom surreptitously warns of the basic "evil" of criticizing our government officials. Number 9349 of the Arcana is quoted. Does Gloom make it abundantly clear, in connection with this quotation from the Writings, that there is a distinct difference between "cursing" government officials and constructively criticizing them? I think not. I would also hope that Gloom is not using a certain quotation from the Writings to confirm preconceived political ideas, or using them to discourage discussion of such ideas.
     As for government, the need for causal answers must not be met with superficial programs. Poverty and idleness must be met with the effect of responsibility and the desire to perform a use. The evils facing freedom and order in government must be seen for what they are and met in a straightforward manner, not confused by its intent and appeased in resultant action. Certainly, to look to the good in one's government is to try to work for the removal of harmful policies and for the substitution of beneficial ones.
     The negative title of Gloom might have been changed to "Hope and Responsibility," and its theme changed to convey the idea of the need for people to protect their civil freedoms toward the end of a truly charitable civil government, while this end would never justify any uncharitable means.
     V. CARMOND ODHNER
          Huntingdon Valley, Pa.
Title Unspecified 1967

Title Unspecified JAMES P. COOPER 1967

Editor of NEW CHURCH LIFE:

In the January 1967 issue of NEW CHURCH LIFE an anonymous article appeared, title "Gloom and Suicide." I think that the article was for the most part incorrect in its analysis of the situation. The author's basic premise is that excessive vilification of the government will depress children and teenagers. This is self-evident. Anything that is done to excess may result in harm. I do not think, however, that this depression can become so exaggerated as to bring on gloom or drive to suicide.

464

I think that the author is wrong in saying that this is the case in any circumstances. I may not have much contact with all the parents, but I do know all of the kids, and my rebuttal is based on the fact that I have seen no evidence that this may be the case on the level where the strong emotions of youth are supposed to make it most evident. In speaking out against the abuse of criticism the author has gone to the opposite extreme, indicating that there should not be any criticism of government.
     The article admonishes the parents of the church who allow their children to overhear their political discussions, for the reason that most of the parents are heartily condemning the government and the children and young people should be saved from this so that they may have healthy minds. Yet the author clearly states that "only adults can provide necessary leadership to young people." With what magic formula are the parents going to change their attitudes and inspire confidence in something that they themselves are not confident in? Is it not the job of the parents to lead and instruct their children, and can they be doing it if they teach something that they think is wrong? Should Democrats under a Republican administration teach that the Republicans can do no wrong if they do not agree with some of the policies followed? The parents should teach as they themselves believe, for that is the way that they think is best. Is it not our right to disagree with the government? If not, where did the popular vote come from?
     The author quotes Exodus 22: 28, "Thou shalt not revile the gods nor curse the ruler of thy people," and then Arcana 9349, which states that this is one of the laws of Moses "which are to be altogether observed and done." Does this indicate, as the author would have us believe, that dissent and opposing opinions should not exist in a society that is dedicated to individual freedom and freedom of thought? Just because someone is a ruler does not mean that he is perfect, and immune to criticism if his wrongs are grievous.
     The author further states: "no young person has the ability to make just judgments, because a young person is possessed of too much ignorance. Education by church and state is designed to overcome the obstacles to a useful life which are posed by inborn ignorance." Who shall have the final say as to what a "young person" is permitted to know and think about if it cannot be the young person himself? Should it be the parent, who has his child's best interest at heart, or the state, which has its own best interests at heart. The author indicates that it should be the church or state, because parents can and do "indoctrinate to hate their leaders and fear the future." I disagree.

465

     I agree with the author that "young people should have a basic confidence in the system under which they are being raised"; but I do not think that they should be forced to wear rose-colored glasses and not be allowed to gain knowledge about the system. In order to be able to make rational judgments we must have both sides of the story, or we are doing nothing but repeating what we have been told to repeat. The author refers to the differences between high people in government that resulted in the formation of the two-party system. Would he have this wonderful system destroyed in the interests of mental health? However, if the "young people" are not allowed to question, when they become adults they will all have the same opinion in favor of the party that was in power at the time of their youth.
     A young person between the ages of fourteen and twenty-one does have a capacity for rationality and reason. We are, in general, vibrant, enthusiastic and idealistic. We enjoy criticizing things that go against our ideals. We have not lost our energy because of the hopelessness that is reserved by the author for our adult lives. Gloom and suicide do not belong to our generation, but to that of our elders. Maybe our enthusiasm is insulting to some, but we are out to set the world on fire and make it into the place we think it should be.
     I am a member of a conservative youth organization, and I spend a lot of time criticizing the government; but I do not go about in a constant state of gloom. Quite the contrary. I go about exhilarated that I am putting my ideals into actions that I hope will improve the world. I am fighting for a purpose.
     We are ruled by men chosen by the majority. If the majority had felt differently we would be ruled by someone else. Merely because we are in the minority, should we forget our individual opinions and conform, especially if we think ours are the better ideals? Would we be following the doctrine of charity if we kept our ideas for improvement to ourselves? Should we prevent our children from learning our ideals because they are different from those being practised; let those whom we believe to be wrong educate our children in the name of broad- mindedness; or alienate our children from our own views? It is the duty of parents to guide their children as best they can, and that would include their own opinions as well as the opinions of others.
     JAMES P. COOPER
          Huntingdon Valley, Pa.

     [NOTE: Unless the author wishes to reply to this or any other of the communications printed, this correspondence is now closed. EDITOR]

466

LOCAL SCHOOLS DIRECTORY 1967-1968 1967

     Local schools report the following teaching staffs for 1967-1968:
BRYN ATHYN:     Rev. David R. Simons          Principal
     Miss Mary Louise     Williamson     Kindergarten, Section 1
     Miss Eleanor Cranch          Kindergarten, Section II
     Mrs. Edward Cranch          Grade 1, Section 1
     Mrs. Thomas Redmile          Grade 1, Section II
     Mrs. Grant Doering          Grade 2, Section I
     Miss Jennifer Scott          Grade 2, Section II
     Miss Nancy Stroh               Grade 3, Section 1
     Mrs. Huard Synnestvedt          Grade 3, Section II
     Mrs. Edward Friesen          Grade 3, Section Ill
     Miss Alison Glenn               Grade 4, Section 1
     Mrs. Sigfried Synnestvedt     Grade 4, Section II
     Mrs. William Homiller          Grade 5, Section I
     Mr. Bradley Smith               Grade 5, Section II
     Mr. Carl Gunther               Grade 6, Boys
     Mrs. Bruce Rogers               Grade 6, Girls
     Miss Diana Carpenter          Grade 7, Girls
     Mr. Robert Brown               Grade 7, Boys
     Mrs. Daniel Echols          Grade 8, Girls
     Mr. Yorvar Synnestvedt          Grade 8, Boys
COLCHESTER:     Rev. Frank S. Rose     Principal
     Miss Hilda M. Waters          Grades 1-6
DURBAN:     Rev. Daniel W. Heinrichs          Principal
     Miss Gillian Simons
     Miss Alix Mayer               Grades 1-3
GmxvsEw:     Rev. Louis B. King     Headmaster
     Mrs. John Barry               Kindergarten
     Miss Jill Heilman               Grade 1
     Miss Sylvia Cranch          Grades 2 and 3
     Mrs. Ben MeQueen               Grade 4
     Miss Alaine Fuller          Grades 5 and 6
     Miss Trudy Hasen (Assistant to Headmaster) Grades 7 and 8
     Mr. Justin Synnestvedt          Grade 9
     Mr. Charles Ebert 3rd          Grade 10
KITCHENER:     Rev. Geoffrey S. Childs          Principal
     Miss Dorothy Kuhl               Kindergarten
     Miss Laura Gladish          Grades 1-4
     Miss Joan Kuhl               Grades 5-8
Psrrsumcoss:     Rev. Kurt H. Asplundh          Principal
     Mrs. Robert H. Blair          Kindergarten
     Mrs. Robert Kendig          Grades 1-3
     Miss Viola Friesen          Grades 4-6
     Mr. Dirk van Zyverden          Grades 7-9
     Mrs. John Schoenberger     Special, Grades 5-9
TORONTO:     Rev. Harold C. Cranch     Principal
     Mrs. S. R. Parker          Kindergarten
     Mrs. J. M. McDonald          Kindergarten
     Miss Sylvia Parker          Grades 1-3
     Mrs. Norman Hiebert          Grades 4-6
     Miss Barbara J. Charles          Grades 7-8

     Part-time teachers are not included. The teaching staff of the Academy of the New Church is listed in the Catalog Number of The Academy Journal, pp. 4, 5.

467

Church News 1967

Church News Various 1967

     HURSTVILLE, AUSTRALIA

     The visit of the Rev. Robert S. Junge to Hurstville brought much pleasure to us and great benefit to the Society. Beneath that friendly, unassuming exterior obviously lay a perceptive mind, able to understand the Society's problems, see its strengths and it weaknesses, and encourage quietly. We were encouraged, for he saw signs of growth and progress; we were made more aware of our problems, and more able to tackle them effectively.
     At the New Church Day banquet Mr. Junge gave an address on "General Church Uses." Using charts and diagrams, he showed how the General Church profits from the past, acts in the present, and plans for the future. He presented the three main areas of responsibility in the General Church, namely, the education of our children and young people; the deeper education of our adult members in the more interior aspects of the Heavenly Doctrine; and the missionary efforts directed toward those who are being prepared to receive the truths of the Second Advent.
     Mr. Junge's sermons and doctrinal classes were much appreciated. His talks to the children were delightful. He addressed the ladies of the Society on the feminine role in the church and talked to the Sons on the subject, "Impressions of My Visit." With the young people there was an informal talk on the challenges of the future. In addition, the energetic Mr. Junge managed to visit in most homes and also attended our inquirers' class in another suburb of Sydney.
     AU in all, it is surprising how much work was done in our new friend's deceptively quiet way, and the thanks that were expressed at a farewell social evening were richly deserved. Thanks to the General Church for making the visit possible! Thanks again, Mr. Junge and son Kent. We hope to see you again.
     NORMAN HELDON

     PITTSBURGH, PA.

     Summer is upon us, with children laughter and vacation excursions, and it is time to look back to our winter and spring activities. The school year started with thirty-two pupils, including kindergarten-taught this year by Mrs. Robert Blair. Four of our students graduate this year and five prepare for Bryn Athyn.
     Our teaching staff includes the Rev. Kurt Asplundh, Mr. Dirk van Zyverden, Miss Viola Friesen, Mrs. John Schoenherger, Mrs. Quentin Ebert, Mrs. Robert Blair Mrs. Robert Kendig and Mrs. Chester Stroemple. Mrs. Stroemple's zest in developing musical programs has been greatly enjoyed by parents and children. Another exciting aspect of our winter school program was skating lessons and family days at North Park in which all participated with verve.
     Our Society has lost two young families-the David Griffiths (Judith Nemitz) and the Franz Sammts (Julie Stevens)- of whom we think often. Another couple, Mr. and Mrs. Russell Smith, who met, became engaged and were married here, have left also because of his new position in Philadelphia. We have had a number of engagements, including those of Alfred Brown and Marleen Shoop, Larkin Smith and Alix Mayer, and Richard Glenn and Kathleen Stroemple.
     On November 5th we celebrated the 125th anniversary of the New Church in Pittsburgh with Bishop Willard D. Pendleton and his wife as our guests.

468

We greatly enjoyed the visit of this couple who shared in the life of the Society some years ago.
     The Christmas season was full of visitors and sharing. All enjoyed the annual Sing and our tableaux evening, at which time the children received their gifts from the church-imaginatively created by the Women's Guild. We also had the pleasure of sharing the golden wedding anniversary of Mr. and Mrs. Arthur Schoenberger on December 26.
     The Rev. Kurt Asplundh was featured in the Pittsburgh press in a series on Pittsburgh religious leaders, which gave him the opportunity to communicate our basic philosophy to the public and to review the establishment of the Pittsburgh Society. He is particularly interested in missionary efforts and has started a missionary group. Another of his special interests is continued social and philosophical interaction with our high school and college age group. For the second year a week-end was set aside for sharing ideas and discussing the Writings. This year it was held at Tianesta, Pennsylvania.
     Camping keeps popping up in our activities and two separate trips were initiated in the spring, boys and then girls from third through ninth grade, with many interested and exciting helpers. Needless to say, Mr. Gilbert Smith was a unique and much enjoyed leader.
     Our Sunday school program has developed with the earnest participation of many. Approximately thirty children, ranging from four to sixteen years of age, attended. It is held twice monthly. An added feature is nursery care, which the Dirk van Zyverdens have made possible by offering the use of their home.
     The Swedenborg's birthday banquet was marked by a discussion-raising speech by the Rev. Ormond Odhner. All of our children enjoyed the Theta Alpha luncheon given for the occasion.
     School closing came with a rush of activities as the Nineteenth of June approached. Following an afternoon family service, the pageant was enacted by our children with a sense of dignity and innocence under the direction of Mrs. Robert Blair. A buffet picnic contributed by all of our ladies ended the evening with relaxed harmony long to be remembered.
     Not to be forgotten was our enjoyment in serving as host to the annual Sons banquet. The evening was shared by approximately one hundred and fifty New Church men and women. The topic, "New Church Education," was introduced by the Rev. Kurt Asplundh. The Rev. Norman Reuter then spoke about our responsibility to provide distinctive education through the elementary school years; and the Rev. Louis King concluded the program by urging the utter necessity, through New Church education, of preparing our children for meaningful interaction with the world around them as it is met in day to day living. The evening was one of warmhearted sharing and inspiration.
     ZARAH B. BLAIR

     KITCHENER, ONTARIO

     In summer, as the Carmel Church Society rests and vacations, we will look back and report on the useful, busy season just past. Our elementary school opened last September with no changes in staff. Our experienced teachers, Miss Joan Kuhl, Miss Laura Gladish, our part-time volunteer kindergarten teacher, Miss Dorothy Kuhl, and our busy headmaster, the Rev. Geoffrey Childs, led the school through a very happy and useful year. There were two highlights in their season in which adults shared as spectators. An active field day, bubbling with a very competitive though sportsmanlike spirit, was held in Caryndale in May for the middle and upper grades of the Olivet and Carmel Church schools. Next month, after a school closing service, the children entertained parents and friends by presenting two delightful plays.
     Our regular season of Friday suppers and doctrinal classes began with a short series of classes given by the Rev. Daniel Heinrichs, who was visiting with his wife and family at his parents' home during their fall visit to this continent. While he was here, Mr. Heinrichs also preached and addressed a meeting of both the Sons and Theta Alpha, telling about the Durban Society's plans for a new church building and community and showing slides of the property purchased.

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We listened with great interest, because what is planned is so similar to our Caryndale development.
     Later in the fall the Rev. Daniel Goodenough traveled weekly from Toronto to give us a series of classes. He led us in a quick survey of the Arcana. Our pastor gave us a series of classes on "How to Approach Missionary Work." This was in preparation for three missionary classes by the Rev. Harold Cranch, Toronto's pastor, which were given in the spring, and to which we were encouraged to bring interested friends. These classes were very stimulating and about thirty guests came. Our pastor also gave an interesting series summarizing the papers given at the Ministers' Meetings, and a class on "Education of Children in Heaven" in preparation for a society-school meeting held in the spring at which Miss Laura and Miss Joan presented papers.
     Twice a month an interested group met to discuss readings in The Growth of the Mind. The Rev. Geoffrey Childs and the Rev. Henry Heinrichs took turns in leading the discussion.
     It is always a delight to be addressed by visiting bishops. We welcomed Bishop and Mrs. De Charms with warm affection at an open house held when they visited us last October. Bishop De Charms addressed us at a banquet and delivered the sermon on Sunday, and he and his wife delighted us all by popping in and Out of every home in Caryndale on a Saturday morning tour of our community. During the year we also enjoyed visits and sermons delivered by the Rev. Harold Cranch, the Rev. Daniel Goodenough, the Rev. Alfred Acton, the Rev. Willard Heinrichs and the Rev. Cairns Henderson.
     it is always a happy event when a former pastor and his wife return to visit. We welcomed the Hendersons when they came at the end of June for a visit of four weeks. Mr. Henderson kindly conducted the service on four Sundays while our pastor and family were on vacation.
     Last fall beautiful red carpeting was laid on the center aisle of our chapel. It adds color and warmth and gives a finishing touch to our new church. We thank the Women's Guild for a large contribution to this use.
     The spring saw lots of enthusiasm for doing more landscaping on our property but little money for any extensive development, such as a hoped for permanent parking lot. More trees were planted, some leveling of a play area was done and, thanks to the local chapters of the Sons and Theta Alpha, some playground equipment was installed.
     Our pastor led us through the celebration of all the festival seasons according to our local customs. All were well attended and were enjoyed with deep affection. These I will not describe, but will report on other events and social occasions enjoyed this past season.
     A lively Theta Alpha family fun night, an evening beginning with supper for the whole family and offering tournaments, games and movies, proved remunerative for Theta Alpha and confusing but fun for all. An equally lively New Year party and a pretty spring dance were enjoyed by all who attended.
     The Society enjoyed being host to the spring meetings of the Sons of the Academy executive. The women of the Society enjoyed sharing in the activities by attending the Saturday evening banquet, at which Mr. Robert Genzlinger of Detroit was the speaker. In the spring, Mr. Lachlan Pitcairn and his wife visited us. In his cheerful manner Mr. Pitcairn explained to us the needs, present progress and future plans of the Academy building program. He showed colored slides to illustrate his talk, which was exceedingly interesting.
     Here in Caryndale the program for the development of our community also interests us greatly, for it is expanding much more rapidly than we had deemed possible. Eighty New Church people now live here in seventeen homes. As all but one of the building lots in the first area opened had been sold, planning began last winter for the development of a second area. As these notes are being written, surveyors are staking out the new lots on what will be an extension of Chapel Hill Drive. The road building equipment will be at work in August, and we expect that work on the first house in this new area will begin in the fall.

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We hope that the steady growth which we have enjoyed during these first five years of our community development will continue.
     RITA K. BRUECKMAN

     GLENVIEW, ILLINOIS

     The fall season began with a thrill. This was the baptism of an entire family of father, mother, a girl and three boys-the Arthur Edgar Hedstrom family. They found Swedenborg and the church entirely through their own efforts; beginning by following up a boyhood memory in the encyclopedias and then looking for the church in the yellow pages of the phone book.
     Another and greater thrill was the actual beginning of our long planned for and hoped for tenth grade. This was made possible with outside help. We were most encouraged when Professor Richard Gladish visited our school in the spring and spoke to us with heartfelt appreciation of the devoted New Church teachers and the fine results of their work in our school, notably in the new grade.
     We lost a friend but gained a spiritual ally in the passing of Frank Barry to a better world. The fall also saw a notable event in the ordination of the two young ministers with us into the second degree of the priesthood. The Rev. Robert Cole and the Rev. Alfred Acton were ordained into the pastoral degree by Bishop Pendleton on the occasion of his episcopal visit. Not many ordinations take place outside of Bryn Athyn, the episcopal seat, but in this way the children could share in this exalting experience.
     As usual, our service on Thanksgiving Day included a fruit offering by the children, from babes in arms up to big boys and girls. Christmas has many facets in the Immanuel Church. Tableaux based on the Old and New Testament are so beautiful that they are breath-taking, and they bring a strong sphere to us all. The giving of gifts from the church to the children, from the tiniest ones to the older ones, is a great delight. The highpoint for the adults, the Holy Supper service, is the finale.
     One setback we suffered was a fire in the building which had been redecorated and fixed up nicely with the help of teenagers for their use as a social center. This had to be torn down, as was the big Scalbom homestead next door. However, this will provide us later on with a place that will serve as a permanent site for our high school.
     Our speaker for the Swedenborg's birthday celebration was the Rev. David Holm. He gave a most unusual resume of Swedenborg's youth, showing how he met reverse after reverse on the material place, but in spite of all discouragements persisted in useful pursuits.
     The phenomenal snowfall of last winter, which finally mounted to 67 inches, certainly clamped down on activity in our area. One church service had to be cancelled. But snow does melt eventually. Actually, we were fortunate that it went so slowly. However, we were relieved to see our sidewalks again and happy to be able to use them.
     Our Easter service was, like all our other festival services, held in Pendleton Hall. Floral offerings were made, and the service was followed by the administration of the Holy Supper.
     During fall, winter and spring the two women's organizations, the Women's Guild and Theta Alpha, alternately held bimonthly meetings, preceded by a class given by our pastor or another minister. The climax, the Theta Alpha banquet- to which all are invited, including the men-was addressed by the Rev. Harold Cranch. May we live to see his dream of the New Church university of the future come true!
     The teenage group fell heir to the old home of Mrs. David Gladish and is flourishing there, well sponsored. This group had a wonderful season to report in athletics. Mr. and Mrs. Justin Synnestvedt are the much appreciated coaches. The girls volley ball team last year won fourth place among local teams. This year they moved up to second place. In competitive basketball our boys won a trophy for good sportsmanship.
     The Sunday school, for children unable to attend the Immanuel Church School, graduated five students this year and had an enrollment of thirty children.

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The Rev. Alfred Acton held the special service after church and presented each of the graduates with a copy of the Word.
     Our homecoming students from Bryn Athyn swelled the ranks of the congregation and helped us to celebrate the Nineteenth of June. The weather was perfect: comfortable for sitting outside to view a truly impressive pageant. There was a wonderful sphere to enhance a most finished production which was presented in a spirit of worship. Afterwards the smallest ones were called forward to receive their gifts from the church. Then grade after grade was invited to come forward and receive gifts, also from the church.
     Our Fourth of July was the coolest we have ever had. This did not inhibit our celebration. We had the usual parade, followed after the flag raising by remarks by Gary Glenn. Many prizes were won for costumes and by groups. Races followed well rewarded. The Boys Club catered the picnic, which was followed by ball games galore.

     Obituary.-On July 1, the other world gained by the addition to its rinks of our well-loved Dr. Donald Gladish. His many services to the Immanuel Church and its school will long be remembered and appreciated; and although he will be missed, we find it comforting to think of him growing young and vigorous again.
     A fund has been started to plant a living memorial to Dr. Gladish. The family chose the English hawthorn cratoegous oxyacantha, from the berries of which a heart medicine is made.
     A. S. FULLER

     AUCKLAND, NEW ZEALAND

     Since our last report we have been the fortunate recipients of five pastoral visits. The Rev. Douglas Taylor came for five days in May 1965, staying with Mr. and Mrs. Mills who arranged a welcome party for him and Evan, who had just returned to New Zealand. Mr. and Mrs. Bartle and their four children came for this lovely week of instruction and happy times. The first public General Church service since the group was formed was advertised, and two visitors made a 20% increase in the congregation! In the evening the Holy Supper was administered at Woodward Road. Mr. Taylor gave us two more installments of a series of classes on the degrees of the mind, which was continued in later visits. Mr. Bartle took Mr. Taylor and the family to visit Mr. Hobcroft, who lives in a rest home in Hamilton.
     The New Church Day taped service was at the home of Mrs. Mills, where a luncheon was held afterwards. During the year a taped service held in the Ellen Melville Hall was advertised, with a dismal lack of support. Mr. Lazer generously donated several copies of True Christian Religion, one of which was placed in the Auckland Public Library. Mrs. Norton paid us a flying visit in November, refreshing us with an animated account of her visit to Bryn Athyn. That month saw advertising begin with a display notice for the Writings in a women's magazine. The replies came from near and far and included ones from Africa and Scotland!
     When Mr. Taylor visited in November he showed us the lovely slides of the Old Testament stories made by Mr. William R. Cooper of Bryn Athyn. Next day an interesting tour in the city followed, and in the evening seven people gathered for a class on "How to Think of the Writings," which illustrated the authority that should rule our lives. Divine worship, advertised beforehand, was again held in the Ellen Melville Hall and again attracted two visitors. All nineteen persons present found comfort and food for thought in Mr. Taylor's sermon.
     Sixteen gathered for lunch afterwards; a general meeting followed; and in the evening the Holy Supper was administered to eleven communicants. Classes were held also on Monday and Wednesday evenings, the final class, ending with a lively discussion, supper, and farewell songs to Mr. Taylor, who had to leave early next day. From that time, and for four months, small weekly advertisements for Heaven and Hell and Divine Providence were placed in a daily paper, without any apparent effect; but an advertisement placed in three other papers brought three replies.

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     A Christmas taped service was held at Woodward Road and a group Christmas luncheon was held afterwards. In February 1966, the death of the Rev. Robert Strong severed another link with the old Auckland Society of the New Church, to which he ministered for forty years before his retirement. In February also we had the pleasure of a visit from Mr. and Mrs. Owen Pryke, who joined us at worship and were able to remain for lunch and give us news of the Colchester Society.
     In March Mr. Taylor began broadcasting in Sydney, three evenings per week, and when Mrs. Mills found that she could hear him reasonably well, she suggested that we should let the public know. Display advertisements were placed on the Radio and TV page in the Star and in the Church Notices column in the Herald, giving the titles, which Mr. Taylor sent over each week. These broadcasts continued until September, and our advertising in these two papers was stepped-up in April.
     As Mr. Taylor was well occupied with these broadcasts and attending to responses, the visit scheduled for May was cancelled, though he offered to come. With the permission of the General Church the sum that would have been used for his journey to New Zealand was sent to Mr. Taylor to enable him to continue the broadcasts a little longer. We were all very thrilled to be able to hear and learn from him in this way. It is a wonderful way to bring the Writings into so many homes.
     New Church Day was celebrated at Mrs. Mills' home. There was a taped service and then a luncheon. The cake was decorated to show the Lord sending out the twelve disciples.
     In November an advertisement used by Mr. Taylor in Australia was published also in the Auckland papers. 'Scientist Reports on Heaven" brought fifty-one replies with requests for Heaven and Hell. With each copy went a small pamphlet about the New Church and one about Swedenborg, a catalog of books available here, and a hand-printed notice of the lecture Mr. Taylor would give in the city. Close on the heels of this were small advertisements for the lecture, "Discovering God," then larger ones, then finally a large notice of the service. Although there were only two visitors at the service, the response in the afternoon was all that we had prayed for. We felt that the substance of Mr. Taylor's lecture was what they desired to hear; for the fifty persons present, thirty of them visitors, listened attentively and at question time sent up sensible queries on the subject. Then most of them drifted to the table of literature which Mrs. Milis had set out. After a brief rest and tea, the Holy Supper was administered. Mr. Taylor made several calls, including one on Mrs. Elliot, a recent member of the church who has since passed into the spiritual world. An informal tea for Bev and Malcolm Dixon, then just engaged, and the final class on the degrees of the mind, brought this visit to a close.
     An interesting tape from Mr. Robert Mansfield was replied to by most members and friends of the group on another tape which was then mailed to South Africa.
     1967 has also brought memorable times. In February Mr. and Mrs. Rex Marple came unexpectedly to worship, bringing the attendance up to 11 that day. An advertisement entitled "Little Children in Heaven" brought thirteen more requests for Heaven and Hell.
     Mr. Taylor came again in April. This time the service was held privately at Woodward Road, attendance 15. Mr. Beveridge came for four days, Lloyd and Marie Bartle for Sunday. After service there was a hasty lunch, and all then repaired to the hall in the city where Mr. Taylor lectured to some thirty people on a topic of current interest, "Immortality." Although not as well attended as the first, this lecture was equally well received, and one result has been that some interest has been shown by one of the visitors. We learned from this experience the value of advertising. This lecture had been advertised only once in each daily paper, whereas the first lecture bad been advertised seven times in the press.
     Four persons attended the Holy Supper service in the evening. While in New Zealand Mr. Taylor taped a talk for the next series of talks by ministers of small denominations, giving their church's ideas.

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We are looking forward to hearing this broadcast in the near future in this series called "I Believe."
     Between visits we continue with fort-nightly taped services, held in the homes. Since 1963 Mr. Fleming, who has been housebound for some time, has compiled Christmas messages which have been circulated with News Flash, our irregularly published sheet. We are expecting the Rev. Robert S. Junge in a few days, so there will be another installment soon.
     RAY TUCKEY

     SWEDENBORG SOCIETY, INC.

     157th Annual Meeting

     The 157th Annual General Meeting of the Swedenborg Society took place in Swedenborg Hall, London, on Friday, June 2, 1967, with the president, Mr. Norman Turner, in the chair, and was attended by about forty-five members and friends. The meeting began with the repetition of the Lord's Prayer. Apologies were received from Mr. F. B. Nicholls, the honorary treasurer, and from Mr. P. Guy Dicks, the Rev. D. L. Rose, Mr. K. F. Chadwick, and the Rev. J. E. Elliot. A telegram of greetings from Dr. G. I. Ferrari in Venice, and a message from the Rev. H. G. Mongredien, president of the General Conference of the New Church, were read. Mr. Mongredien referred to the tremendous debt of gratitude which the organization of the General Conference owes the Society for the work of translation and publication.
     The Minutes of the 156th Annual General Meeting were read and signed and the honorary secretary then presented the report and, briefly, in the absence through illness of the treasurer, the accounts. Mrs. Griffith referred to the encouraging progress made during the year on several of the major works: the Third Latin Edition of Arcana Coelestia, of which vol. VI would soon be ready for the printer; Apocalypse Revealed and Divine Love and Wisdom, both of which were in the final stages of preparation for the printer. She mentioned Mr. Chetty's activity in Southern India, where in three years he has sold 500 copies of Divine Love and Wisdom in Tamil and this year 125 copies of Intercourse of the Soul and the Body. The completion of the Library Catalogue, which was displayed on the platform, marked the end of many years of work by Mr. Wainscot.
      The secretary said the Council would like to know of members' reaction to the types of lectures and meetings held recently, and this point was further expanded by the president when he moved the adoption of the report and accounts.
     Mr. Turner also underlined the work of the Advisory and Revision Board and expressed the interest he had felt when he attended one of the meetings during this year. He hoped that young men in the Society would in future years offer themselves for election to the Council, for it would be a healthy sign if a vote for the Council took place.
     The motion for the adoption of the report and accounts was seconded by the Rev. F. F. Coulson. Mr. R. H. Griffith then explained some features of the accounts, emphasizing the need for a larger income to keep pace with the printing costs. He said that the Society has been most fortunate in having had expert advice on its investments from Mr. Kenneth Chadwick and in having the services of Mr. A. D. Atherton, who audited the books and gave his professional advice without any cost to the Society. A quarter of our subscriptions were from overseas, from people who could take no part in the running of the Society's affairs-a fact which should stimulate the Council in its care and management.
     Mr. A. A. Drummond spoke of the advertising done during the year, referring especially to the publicity leaflet issued in the winter of 1966, and asked members to suggest what other kinds of advertising we should do. He gave the meeting a message of greeting from Mr. K. F. Chadwick, whom he had seen recently.
     Mr. Owen Pryke suggested that all members should try to bring their libraries up to date by purchasing the Society's new editions. Others taking part in the discussion were the Rev. F. F. Coulson, Miss H. G. Stacey, Mr. A. E. Friend, Mr. A. S. Wainscot and Mrs. B. Pratt.

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     The meeting then proceeded to elect the officers for the coming year. On the nomination of the Council, Mr. Norman Turner was unanimously re-elected president; Mr. A. A. Drummond, vice-president; and Mr. F. B. Nicholls, honorary treasurer.
     No nominations had been received for the Council, so the four retiring members, who had all offered themselves for reelection, were declared elected. They are: Mr. Dan Chapman, Mr. P. Guy Dicks, Mrs. F. G. Griffith and the Rev. D. L. Rose.
     The president then presented to Mr. A. Stanley Wainscot a small token, in the form of a silver paper-knife, of the Council's appreciation of his arduous and painstaking work on the cataloging of the Library. Mr. Wainscot replied, thanking the Council for the gift.
     The president gave his address, entitled "No Miracles at This Day" [See pp. 446-449]. A hearty vote of thanks, proposed by Mr. A. E. Friend, was accorded to him for his paper and his conduct of the meeting. The meeting ended with the Benediction, pronounced by the Rev. C. H. Presland.
     FREDA G. GRIFFITH
PACIFIC NORTHWEST DISTRICT ASSEMBLY 1967

PACIFIC NORTHWEST DISTRICT ASSEMBLY 1967

     REPORT OF PROCEEDINGS

     The Eighth Pacific Northwest District Assembly of the General Church was held at the Thunderbird Motel in Portland, Oregon, July 15-16, 1967. Thirty-eight people attended. After calling the business meeting to order at 3:00 p.m., the Rev. Willard L. D. Heinrichs extended a special welcome to the Rev. Lorentz R. Soneson, who presided as the Bishop's representative. After the hearing of the treasurer's report, which was accepted as read, a resolution was adopted which directed the treasurer to send out quarterly financial reminders to each group in the district. Elections were then held, and Mr. Harold Kunkle was elected secretary- treasurer and Mrs. Bruce (Donna) Powell corresponding secretary. Mr. Bruce Powell then invited the Assembly to meet at Bellevue, Washington, in 1969, after which the meeting was adjourned.
     The banquet in the evening was enjoyed by all. The speakers were the Rev. Lorentz Soneson, who spoke on "The Benefits in the Life of a New Church Man," and Mr. Bruce Powell, whose subject was "The Role of the New Church Man in Industry." After a lively discussion period the Rev. Willard Heinrichs summed up the papers. The banquet formally ended about 9:30, but visiting among the members continued until past midnight.
     The 11:00 a.m., service on Sunday morning, which included the Holy Supper, closed Assembly activities. Members then returned to their homes in Washington, Oregon and British Columbia.

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CHARTER DAY 1967

1967

     Announcements
     All ex-students, members of the General Church and friends of the Academy are invited to attend the 51st Charter Day exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 12-14, 1967. The program:

Thursday Evening-Academy Open House in the Asplundh Field House. The Physical Education Department

Friday, 11 a.m., Cathedral Service, with an address by the Rev. Norman H. Reuter

Friday Afternoon-Football Game

Friday Evening-Dance

Saturday, 7 p.m., Banquet. Toastmaster: the Rev. Martin Pryke
VISITORS TO BRYN ATHYN 1967

VISITORS TO BRYN ATHYN 1967

People coming to Bryn Athyn for Charter Day or any other occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Henry Dunlap, 2683 Huntingdon Pike, Huntingdon Valley, Pa. 19006.
CHARTER DAY BANQUET TICKETS 1967

1967

Out-of-town guests may purchase Charter Day banquet tickets by mail from the Academy through Mrs. Anne B. Finkeldey. The price is $3.50 per ticket and checks should be made payable to the Academy of the New Church. Orders for tickets should reach Mrs. Finkeldey before Tuesday, October 10th. No tickets can be sold at the door because of the need for advance reservations with the caterer.

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THANKSGIVING 1967

THANKSGIVING Rev. GEORGE DE CHARMS 1967

No. 11

NOVEMBER 1967
     "They shall not appear before the Lord empty." (Deuteronomy 16: 16)

     Three times in the year every man among the sons of Israel was required to attend a feast at Jerusalem. The first occasion was the Passover, instituted in commemoration of deliverance from the bondage of Egypt; the second was the feast of weeks, held at the time of Pentecost to celebrate the entrance into the land of Canaan after forty years of wandering in the wilderness; and the third was the feast of tabernacles, held at the in-gathering of the harvest. Each was a holy convocation of praise and thanksgiving to the Lord, and everyone attending was commanded to bring a freewill offering for the temple worship. On this point the Mosaic Law was specific, saying: 'They shall not appear before the Lord empty."
      The customary gift was an animal taken from the flock or the herd and presented as a sacrifice to the Lord; nor was it to be merely a nominal gift, but one that involved the actual sacrifice of some cherished treasure. For this reason it was stipulated in the law: "Every man shall give as he is able, according to the blessing of the Lord thy God which He hath given thee." In the sight of the Lord the value of the offering was measured solely by the love that prompted the giving. One who brought to the Lord's house his only possession, a single lamb raised in poverty but cared for with personal affection, might make a richer gift than he who out of many flocks brought a hundred sheep to testify his faithful worship of Jehovah; for it was no material gift, but an offering of the heart, that the Lord demanded, as He Himself openly declared in the words of the Fiftieth Psalm: "I will take no bullock out of thy house, nor he-goats out of thy folds. For every beast of the forest is Mine, and the cattle upon a thousand hills. . . . If I were hungry I would not tell thee: for the world is Mine and the fullness thereof.

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Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the Most High, and call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me."*
* vs. 9, 10, 12-15.
     "Offer unto God thanksgiving"-this is the essence of all religion. Of this, the sacrifice brought to the temple was only a token. Apart from this, worship is no more than a meaningless gesture. This is as true today as it was in ancient times. Animal sacrifices have long been abolished. The forms of worship have been greatly changed. But the law is eternal: he who draws near to the Lord in prayer or praise without deep gratitude of heart for all the blessings of His providence, comes empty-handed, bearing no acceptable gift. Against this the Divine injunction still stands: "They shall not appear before the Lord empty."

     But why should the Lord require thanks of men? It cannot be because He demands payment for benefits received. Divine love asks for no reward. The Lord pours out blessings without measure. Every day, indeed every moment, He bestows upon us in secret innumerable benefits of which we are not in the least aware. For these we can offer no thanks, nor are any required of us; but neither can they give us any conscious happiness. The joy of life comes from the appreciation of benefits. We appreciate those things for which, from a sense of need, we long have waited, labored and fought. Achievement as the guerdon of love, labor and sacrifice-this is what touches the chords of the human soul, causing them to vibrate with delight; for this makes us reflect on the benefits we receive. Knowing what it means to be without them, escaping from that unhappiness only through determined effort, learning, perhaps, how easily they can be lost, we realize their value for the first time, and find new joy in their possession. Without the love, the labor and the sacrifice, this joy cannot be given.
     The appearance is that we have accomplished the desired end by our skill, our prudence, our strength of purpose and endurance. To confirm this appearance centers all things in self. It leads to pride, contempt of others, the delight of dominating over them, the greed of possession with no consideration for the welfare of the neighbor. This way lies enmity, hatred, revenge, cruelty, and every evil that brings in its train suffering and death. But the truth is that we have accomplished nothing. Whatever we seem to have achieved has been given us by the Lord. He has given it freely, yet so subtly, so secretly, that we might appear to have attained it for ourselves through effort and struggle; and this in order that we might appreciate its value and consciously realize the joy of its possession.

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To acknowledge this truth in spite of the appearance opens the heart to the Lord. Instead of pride it instills a deep humility, and with it a sense of gratitude for Divine mercy and protection. It gives a realization that the blessings we enjoy are not our own to do with as we please. They rightly belong to the Lord, and are given us in trust that we may use them according to His will. And because His love goes forth to all men, it is His will that these blessings should be used for the benefit of others. This way lies charity, mutual love, peace, freedom, and the happiness of use whence comes the joy of heaven.
     Only those who come into the Lord's house bearing the freewill offering of love and gratitude can possibly receive Divine gifts with a realizing sense of their value. All men are equally under the Lord's protecting care. His love goes out to all in equal measure. But only as far as they are received with conscious appreciation can His blessings fill the mind with gladness and the heart with joy. That is why the Lord requires of men thanksgiving. It is the real reason the warning is given to all men in the words of the text: "They shall not appear before the Lord empty."

     In every religion there is some general recognition of this truth. In every religion, however false, this truth makes possible to men sincere worship from a simple faith, and thus keeps open the way of approach to the Lord and heaven. But if men have no understanding of the Word, no true knowledge of God, no genuine concept of the spiritual world or of the kind of life that follows the death of the body, this by itself cannot give the blessedness of life which it is the Lord's will to impart. As has been said, we can appreciate only those things for which we strive from a sense of need. We can feel no sense of need for that of which we have no knowledge. From birth we are aware of bodily needs. As we grow the needs of the world press upon us from without. Our hearts are stirred by natural ambitions, and every aim of life is centered in them. Only from Divine revelation can we learn that these are not in themselves good, but are blessings only as far as they contribute to our eternal welfare. It is the knowledge of spiritual truth that opens the mind to a realization of the deeper needs of human life-the need for Divine instruction, the need for deliverance from false ideas, from selfish and worldly desires, the need to recognize what is false and what is evil, that we may "cease to do evil and learn to do well." Then for the first time can we begin to strive, not for what is good in our own eyes, but for what is truly good in the sight of the Lord. Striving for this we can come to appreciate its value, to treasure its possession, to enjoy its blessedness.
     Only the true church, the church where the Word is and where by it the Lord is known, can impart this blessing.

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In every religion all who give thanks to God from a simple heart-even though they know not who God is, and even though they are ignorant of spiritual blessings and can be grateful only for natural things-can be brought into that church in the other world; for these will receive gladly the teaching of the Word under instruction by the angels. But human society on earth cannot be purged of evil. The kingdom of God, with its blessing of charity and mutual love, cannot come to relieve mankind of all the suffering caused by the struggle for dominion, for wealth, for fame and reputation except as far as men can be led to seek the spiritual understanding of the Word and a life according to it during the life of the body. That is why the coming of the Lord, the opening of the internal sense of the Word, and the establishment of a New Church based on the knowledge and the love of spiritual truth, are so vitally important to the future of the race. Those whose privilege it is to belong to that church have the opportunity to learn what is truly good, that they may feel the need for it, may strive to attain it, and through the conflict of temptation may come to realize its value. In this they can recognize the supreme gift of God to men, the need of all the leading and protection of His providence; for this, above all else, they can offer the willing sacrifice of gratitude and glad thanksgiving.

This is the special offering that is required of those who know and love the Heavenly Doctrine; for the law is that "every man shall give as he is able, according to the blessing of the Lord thy God, which He hath given thee." For him who has been enriched with the knowledge of spiritual truth it is not enough to give thanks for natural blessings. These he regards as of no value except as far as they may serve his spiritual and eternal life. The living spirit of the New Church, that which distinguishes its worship from that of every other ecclesiasticism, is the acknowledgment of the Lord in His second coming, and gratitude of heart for the Divine truth now revealed in the Writings. It is the realization that the giving of this truth surpasses all miracles, opening for the first time to man's rational understanding the true nature of God, the true nature of heaven and the life to come, the true purpose of human life. To give thanks for this, not with the lips but with the heart, this is the offering we are required to bring when we come into the presence of the Lord.
Nor can it be more than a passing emotion unless it is the result of a sincere endeavor to make the truth our own possession by reading, reflection, and daily resistance to evil. This must precede, for the Lord has said: "If thou bringest thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."*

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To become reconciled to a brother is to shun the evil that is opposed to the truth of the Word. Gratitude, appreciation, born of labor in temptation, this is the true token of love to the Lord, this is what makes worship genuine. Without this we "appear before the Lord empty"; but with this gift in our hands we "enter into His gates with thanksgiving, into His courts with praise," to "be thankful unto Him and bless His name." Amen.
* Matthew 5: 23, 24.

LESSONS:     Psalm 50. Matthew 5:1-12, 21-24. SD 2098, AC 5957.
MUSIC:     Liturgy, pages 438, 577, 594, 576.
PRAYERS:     Liturgy, nos. 116, 147.
SEEDTIME AND HARVEST 1967

SEEDTIME AND HARVEST Rev. ORMOND ODHNER 1967

     A Thanksgiving Talk to Children

     Thanksgiving is the harvest festival-the day of feasting on the good things the Lord has given us during the year, and the day when first we gather together to praise the Lord for all His blessings. It is a holiday, a holy day, begun by people who were all farmers, and to understand its true meaning you must think as though you were one of those farmers, too. Not many of us here are farmers, of course; but we have seen them hard at work, and we all know enough about gardening to know how farmers feel.
     Pretend, now, that we are farmers. Winter has just really begun. The hard work of the year is over. We have ploughed our fields, planted our seeds, and watched them sprout. We have weeded and watered our plants and have protected them from bugs. We have harvested our crops, done our canning, and stored our root crops in our cellars. We have cleaned up our gardens so that they will be ready for planting next spring.
     Our pantries are full of the harvest of our crops. But we will need meat for the winter, too. So, now that winter is approaching, we have slaughtered our cattle and swine and have smoked our meat. We have even had time to go hunting, and have bagged our deer and pheasants and turkeys.
     The harvest of our work has indeed been good. Our houses are full of food. And before we start planning next year's work we want to do two things.

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We want to thank the Lord for all the good things He has given us; and we want to sit back and relax a bit and celebrate our harvest-celebrate it by having a great, big, special meal.
     That is why we have Thanksgiving Day: to thank the Lord for all His blessings, and to celebrate His blessings with a special meal. But, no! We remember that we have forgotten something. There are some people in this world who are not as fortunate or as lucky as we are. Maybe they are poor. Maybe they are sick, at home or in a hospital. Maybe they are soldiers who were wounded in wars to keep us free. We know that the Lord would want us to share our blessings with them. And so, when we go to church on Thanksgiving Day we bring with us an offering of fruit. We do this, first to show that we know that all our blessings come from the Lord; and second, to show the Lord that we really want to do what He wants us to do with all our blessings-to share them with others. This, then, is Thanksgiving Day, our harvest festival.

     But did you know that there is another kind of harvest, a harvest that is much more important than the ingathering of our fruits? The Lord often speaks of it in His Word. It is not a time when we gather in the fruits and vegetables we have grown. No. It is the time when the Lord Himself gathers us into the other world.
     That, too, is a harvest for which we should be very grateful. But that is a harvest for which we have to prepare ourselves, so that we will be ready when the Lord comes to gather us in. For just as the farmer in gathering his crops throws away the weeds, the tares and any fruit that is not good, and takes only the good fruits into his house, so, too, the Lord will take into His heavenly house only those men who are good and who have made themselves ready for heaven.
     And how do you think we can prepare ourselves for that eternal harvest? Well, it is all told in the story of the farmer's work that goes before his harvest. What are the first two things the farmer has to have? He has to have ground, and he has to have seeds to plant. To prepare us for His heavenly harvest the Lord has given each of us some heavenly ground and some heavenly seed. The heavenly ground is the ground of our minds, and the heavenly seeds are the truths that the Lord teaches us in His Word, for they are the seeds that spring up and bear good fruits unto everlasting life. You see, if you listen to the truths the Lord teaches in His Word, and let them grow in you, they will turn into good deeds and acts, and these are the fruits of heavenly life.
     But think a little further. The farmer does not plant his seeds in the wintertime, does he? No. He plants them in springtime. And what is the springtime of life? Childhood is the springtime of life, and it is in you as children right now that the Lord is implanting the truths of His Word. Childhood is the time of the sowing of seeds.

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     Let us each pray, then, that the ground of our minds in which the Lord is planting those seeds is good ground. Let us each pray that it is not stony or too shallow. And let us each try to keep the ground of our minds good and pure and clean and warm with the love of the Lord and the neighbor.
     In such ground as that the truths of the Word can take root and grow. But what comes after that? The weeding, the cultivating, the watering! That is where the real hard work begins, and such work as that begins almost as soon as you start to think about growing up.
     Weeding. In our gardens when we see a weed beginning to grow, we pull it out. Otherwise it would choke our plants. Evils are weeds, and so are false ideas. We have to be on the lookout for evil habits and false ideas that might start to grow up in our minds, and pull them out as soon as we see them. Otherwise they will choke out the good things the Lord has planted in our minds.
     Cultivating. Scratching up the surface of the ground, again and again. Breaking up its hardness, so that it can breathe and so that the rain can get down to the roots of the plants. In our minds we have to do that, too. We have to keep scratching at them-we have to keep thinking- or our minds will harden shut and all that we have learned from the Lord will wither away, dry up and die.
     And watering. Water is truth. We have to learn more and more truths all the time, to keep alive the seeds the Lord has planted in us from His Word.
     If we do all these things, year after year, as we grow up, then the seeds of truth that the Lord has planted in us will also grow and bear their fruit-large, luscious fruit; and on the day of that final harvest, the day when the Lord gathers us into the other world, we will not be afraid that the Lord will ever say of us: "Gather together the tares ... and burn them"-throw them away. No. Instead of that, and with the very greatest of all thanksgiving, we shall hear the Lord say of us:
"Gather the wheat into My barn." Amen.
LESSONS:     Luke 8: 4-15. Heaven and Hell 356e.
MUSIC:     Liturgy, pages 571, 572, 578.
PRAYERS:     Liturgy, nos. C16, C20.
INTO GOOD GROUND 1967

INTO GOOD GROUND 1967

"Such as is the ground, such is the reception of the seeds, that is, of the truths of faith. Truths may indeed be first stored up in the memory, like seeds in a granary . . . but they do not belong to the man until the ground is prepared; and such as is the ground, or good, such is their germination and fructification" (AC 3324: 2).

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BEAUTY 1967

BEAUTY Rev. GEOFFREY CHILDS 1967

     (Continued from the October issue.)

     It has been seen that "all beauty in the other life is from conjugial love."* We would like now to explore this teaching further. In a Memorable Relation Swedenborg tells us: "Once while talking with angels in the world of spirits I was inspired with a pleasing desire to see the Temple of Wisdom which I had seen once before; and I asked them the way to it. They said: 'Follow the light, and you will find it.' I said: 'What do you mean by, Follow the light?' They said: 'Our light shines more and more brightly as we approach that temple.'" Swedenborg then walked onward, "following the increasing brightness of the light, and ascended by a steep path to the summit of a hill." He found a gate there, and then a path which led to a garden "in the midst of which was the Temple of Wisdom."
* AC 2735.
     The Relation continues: "As I looked around me there I saw smaller buildings, similitudes of the temple, wherein were wise men." Swedenborg approached one of these, and was invited in by a wise man. "I observed," he says, "that the house within was divided into two and yet was one. It was divided into two by a translucent partition; and it appeared as one by virtue of its translucency, which was as of the purest crystal. I asked why it was so. The wise man said: 'I am not alone. My wife is with me; and we are two, and yet not two but one flesh.'" Swedenborg said: "'I know that you are a wise man, and what has a wise man or wisdom to do with a woman?' At this our host, with a certain indignation, changed countenance; and he put forth his hand, and lo! immediately other wise men were present from neighboring houses, to whom he playfully said: 'Our newcomer here says inquiringly, What has a wise man or wisdom to do with a woman?' They all smiled at this, and said: 'What is a wise man or wisdom without a woman, or without love? The wife is the love of a wise man's wisdom.'"
     But the host said: "Now let us join in some conversation of wisdom. Let the conversation be respecting causes; and first, about the cause of the beauty of the female sex." Then they spoke in succession, and the first gave this cause: "That women were created by the Lord affections of the wisdom of men, and the affection of wisdom is beauty itself."

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In a consideration of what beauty is, this teaching is a guiding truth. At first it may seem an external approach to teach that an angel woman is beauty itself. But this is not so, if we reflect that the appearance of an angel is always according to a correspondence: angels in their appearance image heavenly loves. "Women were created by the Lord affections of the wisdom of men, and the affection of wisdom is beauty itself." This fits in with the previous teachings on beauty-that it is truth, or the affection of truth. The affection of wisdom is the affection of highest truth; therefore it is beauty in its perfect form. An angel wife is an image of this beauty. The Lord fashioned her so. She is the feminine part of the conjugial, and the representation of its beauty.
     Other wise men also gave their opinions on the cause of the beauty of the female sex; and their opinions, being angelic, unfold more about the nature of beauty as it is imaged in the wife. One said: "Woman was created by the Lord through the wisdom of the man because from the man; and therefore she is a form of wisdom inspired with the affection of love; and as the affection of love is life itself, woman is the life of wisdom.
     The male is wisdom . . . [but] the life of wisdom [or the wife] is beauty itself." Another said: "To women is given the perception of the delights of conjugial love; and as their whole body is an organ of that perception, it cannot but be that the habitation of the delights of conjugial love with their perception is beauty." Yet another said: "The Lord has taken the beauty and grace of life from the man and transcribed them into the woman, and for this reason the man, without reunion with his own beauty and grace in woman, is stern, austere, dry and unlovely." To this another wise man added: "Women are created beauties not for their own sake but for men, that men, of themselves hard, may be softened"; and the final speaker said: "The universe was created by the Lord a most perfect work; but nothing more perfect was created therein than woman, beautiful in countenance and charming in manner, to the end that man may render thanks to the Lord for this . . . gift, and repay it by the reception of wisdom from Him."*
*CL 56.

     These teachings are highly complimentary to the regenerated woman, and lest this cause any vanity we would explore another Memorable Relation, one which recounts a discussion Swedenborg heard among men in the spiritual world about the female sex. Again, in appearance this might seem an external approach to a consideration of what beauty is, until the truth is remembered that an angelic woman is beauty itself.

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     The question these men discussed was: "Whether any woman can love her husband who constantly loves her own beauty, that is, who loves herself on account of her form." They agreed among themselves first "that women have twofold beauty, one natural, which is of the face and body, and another spiritual, which is of love and manners. They agreed also that these two kinds of beauty are quite often divided in the natural world, and that they are always united in the spiritual world; for in the spiritual world beauty is the form of love and manners, and therefore after death it very often occurs that deformed women become beauties and beautiful women become deformed."

     The discussion began, and the first conclusion of the men was that "every woman wishes to appear beautiful in face and beautiful in manners because she is an affection of love, and beauty is the form of this affection. A woman therefore who does not desire to be beautiful is not a woman who wishes to love and be loved, and thence is not truly a woman." The wives were present at this discussion and they were somewhat skeptical about the ideas of the husbands on this subject. Neither the husbands nor the wives were angels in this instance but were apparently good spirits. The wives listened to the discussion among the men, then, with some reservations.
     The second conclusion reached by the men was that "a woman before marriage wishes to be beautiful for men, but after marriage, if she is chaste, only for a man [her husband] and not for men." To this the wives said: "After a husband has tasted the natural beauty of the wife he no longer sees it, but sees her spiritual beauty and from this loves anew; and yet he recalls the natural [beauty], but under a different aspect."
     The third conclusion arrived at was that "if after marriage a woman desires to appear beautiful in like manner as before it, she loves men and not the man; for a woman loving herself for her own beauty is continually in the wish that her beauty be tasted, and as this no longer appears to the man [her husband] . . . she wishes that it may be tasted by the men before whom it does appear. It is clear that she has the love of the sex, and not the love of one of the sex." At this the wives were silent, but murmured these words: "What woman is so free from vanity as not to wish to appear beautiful to men also, at the same time as to her only one?" Several wives from heaven, who were beautiful because they were heavenly affections, heard these things, and confirmed the three conclusions of the men, but added: "Let them [the wives] love their own beauty and adornments only for the sake of their husbands, and from them."*
* CL 330.

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     Although this may be going a little astray from the theme of what beauty is, we would like to go a little further with this discussion between the husbands and wives. The three wives, indignant that the three conclusions of the men had been confirmed by the wives from heaven, said to the men: "You have asked whether a woman who loves herself for her own beauty loves her husband. We now, on the other hand, will consider whether a man who loves himself for his own intelligence can love his wife." Their first conclusion was that "no wife loves her husband for his face, but for the intelligence in his employment and in his manners. Know therefore," they said, "that the wife unites herself with the intelligence of the man, and thus with the man. If, then, a man loves himself for his own intelligence, he withdraws his love from his wife to himself, whence comes disunion and not union."
     Their second conclusion was: "We women are born into the love of the intelligence of men. If, then, men love their own intelligence, the intelligence cannot be united with its genuine love, which is with the wife. And if the intelligence of the man is not united with its own genuine love, which is with the wife, his intelligence becomes insanity from pride, and conjugial love becomes cold." "But," said the men, "whence has a man honor from his wife, if he does not magnify his own intelligence?" The wives answered: "From love; for love honors. Honor cannot be separated from love, but love can be from honor."*
* CL 331.

     We conclude this section by quoting the thoughts of men, at a discussion in a palace in the world of spirits on the question of the origin of beauty. "It is not love alone, nor is it wisdom alone," they said, "that is the origin of beauty, but the union of love and wisdom in the young man and the union of wisdom with its love in the maiden. For a maid does not love wisdom in herself, but in a young man, and hence sees him as beauty; and when the young man sees this in a maiden he sees her as beauty; and therefore love by wisdom forms beauty, and wisdom from love receives it." That this is so appears manifestly in heaven. For, Swedenborg relates, "I saw maidens and wives there and considered their beauty, and I observed that it was of one kind with virgins and altogether of another kind with wives. With virgins it was only the sheen of beauty, but with wives its effulgence. The difference I saw was as that between a diamond sparkling with light and a ruby glowing at the same time with fire."*
* CL 384.
     Truth is beauty-truth behind which is love. This is spiritual beauty. Such internal beauty has its correspondences in the spiritual world and in the natural world. We know it as the beauty of nature-of hill and mountain, forest and meadow, stream, river and ocean-and in art created by man.

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     In the Spiritual Diary, no. 904, beauty is said to belong to spiritual gladness, as distinguished from joy, which is celestial. It is there said that "the general beauty [of the universe] . . . [and] so many beauties which affect the mind, as the beauties of pleasure-gardens and . . . like scenery, of buildings, and so on, belong to spiritual gladness"; and it is added that "there is a more interior beauty, which is that of things intellectual, whence is the love of truth or of truths, and consequently of knowledge also. Spiritual gladnesses are the forms of celestial things."

     Man's perception of beauty undergoes many changes throughout his life. In infancy what is celestial or of love is perceived through sensation-through the touch of the mother and the sight of familiar objects around the baby. What a baby then feels are joys, which are the essence or soul that forms beauty. Later, in childhood, there is a spontaneous recognition or perception of the beauty of the world around the child. There are moments of spiritual gladness inspired by the spiritual angels present; and there is an unknowing, spontaneous gladness in the beauty of creation. In youth, before manhood, spiritual-moral remains are implanted. These are often accompanied by a poetic awareness of beauty. This is a self- conscious awareness, because the influx then is from a lower origin in the spiritual world. Beauty is seen then in obeying moral truths for the sake of the Lord and heaven. When adulthood is reached the spiritual challenge before man is the discovery of truth. If evils are shunned as sins against the Lord, and the vision of truth is prayed for, then the Lord inflows, enlightening the mind and enabling it to perceive truth as true. This comes as a delightful and spiritually refreshing experience, and it is accompanied by an awareness of the beauty of truth. It is a time when long spiritual vistas are seen and adult love of the Lord is born.
     As regeneration progresses the concept of beauty is refined and elevated. Gradually it is not so much truth itself that is seen as beautiful, but the truth that expresses love. Love is more and more seen as the essence behind beauty. There is a gradual leaving of intelligence and a coming into wisdom; and the Writings teach that "the affection of wisdom is beauty itself." Wisdom is truth in which is love, in which love is primary. This is a coming into life itself instead of the appearance of life.
     In Psalm 45 it is said of the Lord: "Thou art beautiful, far above the sons of men." "Beautiful" here means wise.* He is beauty itself because He is wisdom itself. Advancement in regeneration brings with it an awareness of the Lord in His Divine Human: a perception of the deep beauty of His wisdom, which is "far above the sons of men."
* AE 684:14.

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     Such perception of beauty itself comes only to the regenerating; and it would be well to contrast it by speaking of false beauty, which is the proprium's concept of beauty, for the proprium is with us and its concepts must be exposed. Love of one's own intelligence, or conceit, has its own idea of beauty. We are told that conceited men "love . . . their own [ideas], and think them to be more beautiful than everything in the universe."* In Ezekiel, chapter 16, it is said: "Thou didst trust in thy beauty," which signifies "intelligence from one's proprium, and that this gave delight."**
* SE 2303.
** AE 240:4.
     Every love images itself in a form that it may appear. Good loves are imaged in their own proper truths, and such truths are beauty. But evil loves also image themselves, and falsities are their image. To an angelic mind such falsities are distortions, and their appearance is ugly, even hideous; but to an evil mind, and to the evil in man, falsities are not hideous. Since they are the image of an evil love, the evil love finds them beautiful-beautiful beyond anything else in creation. Such false images seem beautiful because they express the evil love, make it permissible, image its very desire. Thus those who are in the pride of self-intelligence love the false images, the falsities, their minds put forth, and find them to be "more beautiful than everything in the universe."

     In the determination of what is beautiful the imagination has a vital role. The word, imagination, is derived from "image"-imagination, the putting forth of images. The faculty of the imagination is a separate faculty of the mind, and one of its roles is to "image" loves that flow in from the interior plane. The imagination can be made to serve either good loves or evil loves. It can be the servant of what is heavenly in us, or the slave of the proprium. As a handmaid of the spiritual, of what is heavenly in man, it can bring forward on the lower plane images of truth: it can present natural images that correspond to spiritual truths. As such, it presents beauty on a lower plane. This is the function of the true artist, who can portray spiritual beauty or truth on a lower plane-the plane of nature and man. So with the poet, the musician, the painter: his images will be in harmony with truth, will correspond to it, will present it to view before the senses. And this is beauty.
     But the imagination may also image evil loves-present such loves in images on a lower plane. The artist, musician or poet may image forth correspondences of evil and falsity. Such correspondences are in themselves hideous; yet to the artist, if he is in an evil love, such images will be beauty itself.

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     One guide to what is true imagination, true artistry, is the nature of the images put forth. Are they natural correspondences, images of spiritual truth; or are they distortions, images of falsity? We have a guideline in the science of correspondences.

     A guide to true imagery is found also in the letter of the Word. The imagery of parts of the book of Revelation is that of true beauty: for example, that of the twenty-first chapter, which describes the beauty of the holy city, New Jerusalem, in its descent and in itself. Perhaps the summary image of beauty here is John's words, that the angel "carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal."*
* Revelation 21: 10, 11.
     The imagery of evil is also presented in the Word, so that it may be known and shunned. Ezekiel was told to dig through a wall, into a hidden chamber. He did so, and was told to enter the chamber: "And behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel .
with every man his censer in his hand, and a thick cloud of incense went up. Then said [the spirit] unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? For they say, The Lord seeth us not; the Lord hath forsaken the earth."*
* Ezekiel 8: 10-12.
     Thus in the literal Word false and true imagination are portrayed-a Divine example of what these may be. Nature itself images forth beauty and its opposite: beauty in those forms that correspond to what is heavenly; hideousness in those forms which image what is evil and false. In his rational, man may then choose good or evil, and image these on the lower plane in beauty or ugliness. There are times when it is valuable for man to perceive falsities and false imaginations for the sake of contrast, valuable to the perception of beauty; but there should be no mingling of the two.
     In the Garden of Gethsemane the Lord said to His disciples: "The spirit indeed is willing, but the flesh is weak."* So it is with the man whose regeneration has started. His spiritual rational, his "spirit," has been reformed, and truly desires the things of heaven; but his "flesh," his external man, is still unregenerate and weak.

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Regeneration then is the struggle, from the Lord, to make the external man obedient and finally willing: to bring the external man into order through self-discipline, and then finally into correspondence with the internal man. When the flesh, through regeneration, is made "willing," then beauty indeed comes upon man.
* Matthew 26: 41.
     The Lord Himself is the Divine example of this. In His glorification the Lord was given the perception, the vision, of the external man conjoined to the internal, perfectly corresponding to it. Of this it is said:

     "To the Lord there appeared the external man such as it is in its beauty when conjoined with the internal. . . . What the beauty of the external man is when conjoined with the internal cannot be described because it does not exist with any man, but with the Lord alone. What exists in man and angel is from the Lord. Only in a small degree can this appear, from the image of the Lord as to His external man that is presented in the heavens. The three heavens are images of the Lord's external man; but their beauty can never be described by anything so as to present itself to anyone's apprehension with an idea of what it."*
* AC 1590.

     Suffice it to say, this is beauty. It is the image of the external man corresponding and responding to the truths of the internal man. Of himself man cannot come into such beauty. But from the Lord he can come into some degree of it; and he then enters as to his spirit and external into heaven itself and the wonder that is there. And we are told that "the spirit of one who is in correspondence, that is, with whom the external man corresponds to the internal, is fair and beautiful, such as is heavenly love in form."*
* AC 3425:3.
     When evils in the external man are shunned, and their images are rejected, there are in their place heavenly goods and images. It may be said that "man then blossoms . . . from the good of intelligence and wisdom, that is, he is in interior gladness and in beauty, because he is then in the effort to implant . . . goods in the life."* There is then an increasing communication of his thoughts and affections with angelic societies, and his spiritual body comes more and more into the form of the Gorand Man of heaven. This form then becomes more and more beautiful.** The principle here is found in the work Heaven and Hell:

     "It is a matter of importance to know that everyone's human form after death is the more beautiful in proportion as he has more interiorly loved Divine truths and lived according to them; for everyone's interiors are both opened and formed in accordance with his love and life. Therefore the more interior the affection is, the more like heaven it is, and in consequence the more beautiful the face is.

492

This is why the angels in the inmost heaven are the most beautiful, for they are forms of celestial love.
     "But those that have loved Divine truths more exteriorly, and thus have lived in accordance with them in a more external way, are less beautiful; for exterior affections only shine forth from their faces, and through these no interior heavenly love shines, consequently nothing of the form of heaven as it is in itself. There is seen in the faces of such something comparatively obscure, not vivified by anything of interior life shining through it. In a word, all perfection increases towards interiors, and as perfection increases and decreases so does beauty.
     "I have seen angelic faces of the third heaven of such radiance that no painter with all his art could possibly give any such light to his colors as to equal a thousandth part of the brightness and life that shone forth from their countenances. But the faces of the angels of the lower heaven may in some measure be equaled."***
* AC 5116e.
** AC 6605.
*** HH 459.

     In those in the lower heaven the external man or flesh is only subordinate in a general way. But in the higher heavens the external man has been subordinated in particulars and singulars. When the external man is fully subordinate to the internal it is in correspondence; and then the internal, or love, can shine fully through externals. There is completion, and beauty itself.
     The more the external is subordinated to things heavenly, the more perfect becomes man's perception of beauty. He sees interior truths he never saw before and is aware of their correspondences. An awareness of beauty comes that has its counterpart only in a child's openness to beauty. But the beauty that dawns with regeneration is that of wisdom-far deeper than childhood's experience.
     What brings the external man into order, and thus the perception of beauty, is not thought; it is deed. Thus we are told: "Angels are forms of love and charity; yet their form is not so beautiful from the affection of thought and will alone as from the affection of these expressed in deeds or works . . . for [these] are what constitute the outward aspect of the spirit, thus the beauty of his face, body and speech."* Here, then, is the final definition of beauty. It is heavenly love in act. Thus it is love working through truth into act. Spiritual uses are beauty itself, for they are truth in the very life of man.
* AE 157:2.

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NEW CHURCH VIEW OF HISTORY 1967

NEW CHURCH VIEW OF HISTORY WILLIAM R. KINTNER 1967

     (The development of this article has benefitted from the comments and suggestions of many individuals in the General Church, clergy, teachers and laity. The article was presented to the Educational Council at a luncheon in Bryn Athyn, August 24, 1967.)

     The motto of the New Church proclaims: "Now it is permitted to enter intellectually into the mysteries of faith." With such a mandate may it not be said that the New Church is commissioned to bring intellectuals into a receptive understanding of religion through rational faith? The eventual triumph of the Writings will come only after those men who dominate the modern mind are finally led to accept the rationality of Swedenborg's revelation. In his lifetime Swedenborg expressed distress that the mental stars of the "Age of Enlightenment" were so unwilling to read, let alone receive, the message of the Writings. Although he was largely unsuccessful, his effort to gain acceptance of his message by intellectuals should be emulated by those who accept the authenticity of the Writings if their truth is to be received today and tomorrow by mankind.
     When asked how soon a New Church could be expected, Swedenborg replied in a letter to Dr. Gabriel A. Beyer written in 1767:

     "The Lord is now preparing a new heaven of those who believe in Him and acknowledge Him as the true God of heaven and earth, and likewise look up to, Him in their lives, which means the shunning of what is evil and the doing of what is good; for it is from this heaven that the New Jerusalem is to come down (Apoc. 21: 2). I see daily spirits and angels ascending and descending to the number of from 10 to 20,000 and being set in order. Gradually, as that heaven is formed, so the New Church commences and increases. The universities in Christendom are now first being instructed, and from them come new priests; for the New Heaven has no influence with the old, which keeps itself too learned in justification by faith alone."*
* Letters and Memorials of Emanuel Swedenborg, page 631.

     Unfortunately the universities in Christendom have not fulfilled this promise. To the contrary, the "God is dead" movement, despite the resistance which it has aroused, typifies the secular, agnostic and materialistic values of most modern universities.
     But how are we in the New Church to approach the intellectual giants of today so as to induce them to transform our universities into centers which will receive and disseminate the light of the Writings?

494

Who is our New Church Einstein, Toynbee or Freud? In almost no field of human endeavor can we match the geniuses whom the world recognizes in the various intellectual disciplines. Yet our church, small in numbers, includes on its rolls many talented people whose lives are influenced by the Writings. Is it not possible that, working together, they can produce a synthesis which will induce our contemporaries to seek the truths revealed in the Writings? Most thinking men are intrigued by one recurrent question: What is the meaning of life? For many of them the answers they seek are found, if at all, in philosophy developed in the perspective of history. Paradoxically, the search of some intellectuals for the understanding of life in history may be matched by the capability of New Church men to produce a new history of mankind that might effect a more ready acceptance of the doctrines of the New Church. This assertion requires clarification.

     The General Approach

     The study of history would be nothing but a cataloging of endless facts, of small value in themselves, unless an effort were made to interpret and synthesize them. The proper aim of history is to discover that inner connection which gives the facts significance. There have been many endeavors to explain the facts of history, starting from various a priori assumptions. Thus far there has been no comprehensive attempt to interpret history in accordance with the revelation to the Lord's New Church.
     Every historian writes with a sense of direction and a set of values, which enables him to order and interpret the events of the past. According to Edward H. Carr:

     "Progress in history is achieved through the interdependence of facts and values. Our values are an essential part of our equipment as human beings. It is through our values that we have that capacity to adapt ourselves to our environment. . . . A clue to this problem of facts and values is provided by an ordinary use of the word 'truth' which straddles the world of fact and the world of value and is made up of the elements of both."*
* Edward H. Carr, What is History, p. 174.

     New Church men, in seeking to interpret history from the perspective of the Writings and the values thence derived, face the same task as that confronting a historian owning to a different orientation. This task is to design a model of the past and then attempt to validate it with all the empirical data available.

495

     It seems essential that the New Church should study history from its own point of view, for the values assigned to history by the modern world provide no adequate insight into the spiritual meaning of man's tenure on earth. At the same time, the history should be written for the world and not just for the committed New Church man. This would require sensitivity to the world of thought outside the church as well as high standards of scholarly objectivity. Yet can this new history, keyed to the rise and fall of the churches, be written separately from history in general? Rather, should not the part be set in the whole?

     The established schools of historical interpretation utilize the same data. But since their analysis is informed by different values there is little hope that any of them alone can aid either New Church men or contemporary gentiles in acquiring a spiritual understanding of humanity's development. A few historians accept the notion that history obeys no ascertainable laws. Most historians, however, belong to one of the following schools: 1) the "great man" theory; 2) the scientific or technological; 3) the economic; 4) the geographical; 5) the sociological; 6) the "collective psychological"; and finally 7) the spiritual or idealistic.
     Those who subscribe to the "great man" interpretation hold that great personalities are the mainsprings of historical development, without delving into the origin of the great men themselves.
     The invention of the wheel and the sailing ship, and in this century the atom bomb, are events which, according to the school of scientific and technological interpretation, are of fundamental importance in shaping the structure of history. But again, this school of historian does not go beyond the event. It is not enough for a New Church man to acknowledge that the invention of the printing press profoundly influenced the growth of western civilization. He is also aware that this invention provided the means of bringing the Word to the mass of humanity.
     The doctrine of economic determinism, expounded by Karl Marx and a legion of followers, holds that economic relations decide to an overwhelming degree the nature of social organization and change. Yet the Writings tell us that things economic are only the changeable clothing of more interior relationships.
     The geographical school lays its main emphasis on the influence of climate, soil fertility and closeness to natural routes of travel in developing its interpretations of history. Certainly, human existence does not proceed in a vacuum, and the physical stage on which the drama of life unfolds is important to the play called history. But the setting is not the play.

496

     The sociological school endeavors to visualize history in accordance with the forms and institutions of society itself. It uses the increasingly better tools of the social sciences both for its measuring devices and for its yardstick of values. Although it is concerned with physical forces operating in society, it makes no inquiry as to their origin or their influence on historical events.
     The "collective psychological" approach to history represents a synthesis of the others. No one cause, according to this historical school, can explain the meaning of the past. Instead, it is the "collective psychology"' of an entire period taken together that sets the pattern of historical change. This approach will produce a more valid picture of humanity's journey through time, but because of its concern solely with the world of effects it can not by itself satisfy the New Church.

     This resume of historical methods has purposely omitted discussing the "spiritual" school until last. Does it offer a solution for our need? Unfortunately, the modern meaning of "spiritual" is inadequate for our purpose. According to one authority, "The spiritual interpretation of history must be found in the discovery of spiritual forces co-operating with geographical and economic to produce a general tendency toward conditions which are truly personal. And these conditions (whatever they may be) will not be found in generalizations concerning metaphysical entities, but in the activities of worthwhile men finding sell-expression for the ever more complete subjection of physical nature to human welfare."* This approach is closely akin to the "great man" theory, masked by some theological trappings.
* Shaller Matthews, The Spiritual Interpretation of History, Harvard University Press, 1916. [Italics added.]
     It is most unlikely that the secular bias of the modern world can support a spiritual insight into history which will meet the needs of the New Church. Anything spiritual in the sense of transcendental is alien to the modern mind. Secular historians have vigorously rejected Christian appraisals of history. According to them the Christian school of history, which arose in the first centuries after Christ, created a barrier against any objective understanding of human life. In the words of James T. Shotwell: "It was a calamity for histiography that the new standards won the day. The authority of a revealed religion sanctioned but one scheme of history throughout the vast and intricate evolution of the antique world. A well-nigh insurmountable obstacle was erected to scientific inquiry, one which has at least taken almost nineteen centuries to surmount."*
* James T. Shotwell, Introduction to the History of History, Columbia Press, 1922.

497

     Obviously, those who subscribe to the "authority of a revealed religion" can not find the meaning of history in the histories published for the secular world. Rather, the meaning of history must be found by examining and ordering historical facts with the light of the new revelation.
     If we try to do this, the problems we face will be formidable but perhaps not unmanageable. History as we know it today originated with the Greeks, who were the first people to attempt an explanation of the past in accordance with some rational rules of evidence. The Greeks regarded the course of history as flexible, since they believed that nothing which happens is really inevitable. From the perspective of the Writings, the Greek role in history was to lay the foundations of the rational mind-an essential pre-requisite for the Lord's advent.

     Under the Christian impact, the historical process was regarded as the working out of God's purposes, operating through the activity of free and conflicting human wills. This view of history makes it possible to see man as the vehicle of this purpose and therefore historically important. The early Christians also conceived of God as a Creator calling the universe into existence for His own inherent ends. The Christian concept of history has a pervasive universality, because all people are involved in the unfolding of the Lord's work of creation.
     According to R. G. Collingwood,* Christian history 1) will be universal; 2) will ascribe events to the workings of providence; and 3) will detect an intelligible pattern in the course of events critically related to the life of Christ. It should be obvious that this description is compatible with a New Church view of history. We would add the concept of the doctrine of correspondences in which the natural theater of life, together with the events that happen there, concisely relate spiritual forces with the checkered historical development of man. Ralph Waldo Emerson perhaps foresaw the need for such a history when he wrote, in Swedenborg the Mystic:

     " . . . the earth had led its mankind through five or six milleniums, and they had sciences, religions, philosophies; and yet had failed to see the correspondence of meaning between every part and every other part. And, down to this hour, literature has no book in which the symbolism of things is scientifically opened."
* R. G. Collinwood, The Idea of History, Galaxy Books, N.Y. 1946.

     New Church Principles of History

     The revelation to the New Church gives us the broad principles by which the spiritual meaning of history can be discovered. To begin with, the doctrine of influx teaches us that causes are spiritual and create effects, which are natural. "All things in nature in general and in particular correspond to spiritual things."

498

Therefore if we are to interpret correctly the drama of human life on earth we should try if possible to correlate the spiritual causes with the events of history. The key for utilizing this broad principle of spiritual influx exists in the Word, the instrument through which the Infinite leads and guides the human race. The Word is the bridge through which Divine order passes from the spiritual world into the natural. If correlation can be established between the Word and history, other known correspondences may be applied to unlock much of the spiritual meaning of the past, as well as to establish useful guideposts toward the future.

The Doctrine of the Sacred Scripture teaches that human life would end on this planet unless there be somewhere on earth a church where the Word is read, and where, through the Word, the Lord is known and worshiped in the good of life.* Without this conjunction the human race would perish, and along with it, history. It is a tenet of the Writings that there must be a church where the Word is, although it consists of comparatively few; for by means of the Word the Lord is still present everywhere throughout the whole earth. A main task of a New Church history will be to find evidence that the dynamic center of human life has been associated with the people who have been entrusted with the successive spoken and written forms of the Word. Swedenborg asserted concerning his own age: "Communication with the universal heaven is given through the Word. For this reason, by the Lord's Divine Providence, there is a universal intercourse of the kingdoms of Europe, chiefly of those where the Word is read, with the nations outside the church."** Today the same observation can be made of North America and the other regions of the globe where the Scriptures and the Writings are freely published and circulated.
* SS 104.
** SS 108e.
A more tenuous hypothesis is that the relation between mankind's spiritual development from infancy to adolescence may be similar to the correspondence between the spiritual sense of the Word and the sense of the letter. The myths of the ancients-those mixtures of fact and allegory-were written, we are told, in correspondences. These myths came down from the men of the Ancient Churches for whom the science of correspondences was the key to wisdom. By applying the tool of correspondence to history many rich veins of historical fact will be mined, and new insights will be discovered concerning the meaning of the journey of man on earth. What has been recorded, or what will be discovered, are those facts and events which the Lord wishes to include in the book of the human race.

499

Similarly, the Word we have today is what the Lord has preserved for our use from all revelations given to man in the past.
     In its inmost sense our Word is a revelation concerning the nature of the infinite Creator. History, regarded internally, may unfold itself as the story of the human race created in the image and likeness of God. Essentially it is a story of man's rejection of his heritage, and of the Lord's infinite patience in leading man to eventual attainment of the happiness which He wills for all men.
     A spiritual meaning of history should give a better understanding of the nature and consequences of human freedom. It would account for man's advances and backslidings. It should help to answer the question of how a Being who is love itself could create a world in which so much evil and unhappiness exist.
     However, if a New Church history is to have eventual acceptance in the modern world, it must adhere to exacting demands of scholarship. R. G. Collingwood* has suggested four criteria for acceptable history: 1) that it ask the right questions; 2) that it ask questions about things done by particular men at specific times in the past; 3) that it answer these questions on grounds of acceptable evidence; and 4) that it tell what man is by what he has done.
* Collingwood, op. Cit. p. 18.
     It is impossible to predict at this time whether a history of man written from the perspective of the New Church could ever fully meet such scholarly criteria. There are many phases in creation and in the early stages of the human race for which objective historical evidence is lacking and may never be discovered. For these epochs philosophical constructs based on the Writings can be contrasted with contemporary theories. With the foregoing in mind, let us turn to a tentative scope of a possible New Church history.

     A New Church Outline of History

     I. Creation. What are the various concepts concerning creation? Examine conflicting ideas concerning the immensity and infinity of the universe. Contrast various theories of first causes and concepts of creation including those of Descartes, Swedenborg, Laplace, Kant, Einstein and others. Seek to demonstrate the imperative of creation and the origin of the universe from the Infinite rather than from nothing.*
* See TCR 75.
     II. Advent of Life. What are the various theories regarding the advent of life on this planet, including Swedenborg's concept of spiritual influx into the natural plane? Contrast this concept with the assumption that life is the result of complex organic combinations brought about under unique cosmic conditions.

500

     III.     Origin of Man. Assess theories of evolution and direct creation. Is it possible that an evolutionary process was the means by which a receptive form could be created which could serve as the ultimate for the human soul? In seeking to answer this question a New Church history must be able to cope with prevalent Darwinian views.
     IV. Pre-literate History. The Writings teach that there was a species, the pre-Adamites, which existed before man was created fully in the image and likeness of God.

     "Adam was not the first of men. He and his wife signify the first church on this earth; the garden signifies its wisdom; the tree of life, looking to the Lord who is to come; and the tree of knowledge of good and evil, looking to oneself instead of to the Lord."*
* TCR 520.

     The pre-Adamites will present a problem in a New Church history-to harmonize in so far as possible speculation derived from archeological and anthropological studies with insights derived from the Writings. This will be most difficult. A New Church history must explain why the pre-Adamites chose to ascend toward good as well as the subsequent decline of the celestial state of the Most Ancient Church. Answers must be sought for many thorny questions. For example: did animals later described by Swedenborg as evil come into being before man himself became evil?
     V. Revelation, the Dynamic Force in History. The fundamental principle of a New Church history is that Divine influx centers where the church is. The stream of history attests to the past predominance of Mediterranean peoples-the Chinese case notwithstanding. The source of influence of the now predominant western nations can be traced to those peoples who have been carriers of the series of revelations which historically constitute the spiritual mainstream of mankind. A New Church history should be able to document this assertion. The dynamic historical role played by these peoples should be contrasted with the more passive record of the orientals, whose spiritual inheritance consisted for the most part in the perverted teachings of the Ancient Church. A New Church history should also trace a record of these people, divorced from almost any religious basis, who later inhabited the vast stretches of Asia, the Americas and the Pacific Ocean. Perhaps such an investigation would support the contention that these societies remained static for so long because they were insulated from the mainstream of spiritual change.

501

     VI.     The Advent and Significance of the Hebrew Church. An understanding of the special spiritual-historical use of this unique people could be persuasively presented through the knowledge derived from the Writings, fortified by many excellent histories and studies of Mesopotamia and Egypt. The subsequent and significant role of the "chosen people" should be carefully analyzed. Apropos is the remark made in 1967 by Ben-Gurion, former premier of modern Israel, that "without the Hebrew Bible there would he no Jewish people today."*
* New York Times, March 13, 1967, p. 8, C.
     VII.     Necessity of and Preparation for the Lord's Birth. This portion of a New Church history would seek to validate the following propositions: the prevalence of idolatries and growing perversions which existed prior to the Lord's advent, and which if unchecked, we are told, would have led to the spiritual and natural annihilation of the race; the opening of the rational mind, a primary contribution of Greek civilization to history and a prerequisite to the acceptance of Christianity; the Roman creation of political order throughout the Mediterranean world, enabling Christianity to spread; the phasing of the foregoing developments coincident with the completion of the primary Hebraic spiritual use.

     VIII.     The Messiah: Impact on History. The New Church history would identify the philosophical differences between the Christian ethos and prior revelations. (For example, contrast "an eye for an eye" with the Sermon on the Mount.) From Christianity issued prevalent political and social concepts of the western (modern) world, i.e., dignity of man, personal responsibility and social compassion. It is noteworthy that many modern men accept concepts regarding the sanctity of human life, with their attendant social and political implications, without ever crediting the spiritual sources of these concepts. (Needless to say, there are far more implications to be examined than those suggested here.)
     IX.     The Christian Church. Why did it first succeed? Why did it later fall? According to F. W. Albright, From the Stone Age to Christianity, Graeco-Roman "material and intellectual life was so far ahead of its spiritual development that the lack of integration became too great to permit further progress on the old lines. Jesus Christ appeared on the scene just when the occidental civilization had reached a fatal impasse." A New Church history should explain the fate of the Christian Church: its corruption through power; the limited development of the rational mind and, in consequence, a very weak foundation for a more rational faith. The spiritual collapse of integrity in the early Christian Church did not prevent it from spreading the Word throughout many nations and from serving a useful and ameliorating role.

502

     X. Decline of the Christian Church and Preparation for its Judgment. A New Church history would have to develop its interpretations of the Middle Ages, scholasticism, feudalism, the Renaissance, re-establishment of contact between Asia and Europe through global exploration. Special treatment should be given to the Protestant Reformation-the separation of faith and charity; reaction of the Catholic Church-the Jesuits; the advent of scientific method, the growth of humanism, the age of reason, Swedenborg's mission and his preparation for it.
     XI. The Modern World. This portion of the New Church history should review the destruction of historical faith; the rise of secularism; industrialization; the possibility for the first time since the fall that man would not live by the sweat of his brow; growth of materialism; collapse of ancient cultures (Asia, Africa and the Moslem world) under the impact of adulterated Christianity; growth in world-wide communications; the advent of the space age; the growth of social consciousness (the social gospel divorced from religious principles); the development of communism as a calculated antithesis of all religion ("A religion which does not acknowledge the Divine is no religion" HH 319.), yet retaining a spurious religious orientation since it envisages that its foreordained unfolding of history will eventually lead to an earthly paradise; rejection of personal immortality; impact of Swedenborg's revelation on modern thought. The New Church history would also examine the contradictions facing western culture in seeking to maintain a humanistic society divorced almost entirely from its original religious ethos, struggling against a disciplined opponent whose world view is based on an avowedly materialistic philosophy.
     XII. Implications for Modern Man. From a New Church history conclusions may be drawn as to why the crown of revelations will one day inherit the earth.

     Alternative Approaches

     The suggested outline for a history of the human race written from the perspective of the New Church is obviously embryonic. For one thing, such a transcendental interpretation of the objective processes of history, imperfectly traced, may alienate rather than attract the modern mind with which the New Church must eventually establish communication. In addition, a history written solely from the perspective of the New Church might not meet scholarly criteria which insist that all valid conclusions rest on massive empirical data.

503

Some who have commented on earlier drafts of this article question whether it is possible to "explain" the world during the millenium preceding the Lord's advent by examining the ups and downs of the representative Hebrew Church. Obviously there were human beings then living in territories which are now called Mexico, China, India and England who were not directly affected by contemporary events in the land of Canaan. Yet the modern world is far more a result of pre-Christian events in Palestine than of the impact of now forgotten cultures. The modern world is in the process of westernization, i.e., it is being transformed by the civilization whose three well-springs were Jerusalem, Athens and Rome. It should not be impossible to demonstrate that the dynamic force of contemporary history issues from the people and regions through which the stream of revelation flowed. In fact, Toynbee's Outline of History reaches such a conclusion.
     This not withstanding, there is a need for evaluating the role played by peoples who were not in the mainstream of Divine revelation, if for no other reason than to demonstrate the universal scope of the Lord's providence. With the Writings as a frame of reference the New Church historian can use the tools of anthropology, geography, archeology, economics, sociology and political science to attempt to find out what peoples in the mainstream and eddies of the past were really like. In analyzing the history of specific peoples the New Church historian will ask the questions of the past that he asks himself about the present. The questions may be asked of any society at any time and place. A few examples follow.

1)     What was their concept of God or religion?
2)     What was their concept of the "good life"?
3)     What was their belief in death and after-life?
4)     What was their concept of use?
5)     What was their concept of man and relations between men?
6)     What was their concept of marriage-family and children?
7)     How did the society organize, politically and economically?
8)     What relations were conducted with other societies or nations?
9)     Why did the society prosper or fall?

     This kind of alternative approach might more easily meet the test of scholarship. Whether it would provide the kind of cosmic answers which might attract the intellectual "pace-setter" of today cannot be prejudged.

504

     Can the Work be Done?

     A New Church history of the kind proposed is a major undertaking and by its very nature must be a collective effort. There are historical parallels. For instance, the great King James Version of the Bible in English was the joint production of a large number of learned men. The New Church has been organized and supported by men and women who for the past two centuries received the Lord's second coming through the reading of the Writings. A body of interpreted knowledge has already been written. Consequently, there is a library of informed New Church scholarship from which to draw.
     But is the time ripe to initiate such a history? Are there sufficient men and women in our church who would wish to participate in such an endeavor? Conceivably, individual members could select areas of study and research according to their reading interests. From the suggested outline they might be intrigued by a particular problem or period in world history. If they followed a systematic reading program they would be able to relate their study to the teachings of the Writings. There are doubtless knowledgeable people who may be willing to spend some of their time in one field of endeavor and thus contribute to the over-all effort.

     The Academy of the New Church is the obvious choice of a center to initiate, monitor and bring to fruition such a visionary project. To accomplish this, however, the intellectual climate of the Academy must stimulate exacting scholarship. Fortunately the Academy is beginning to move in this direction, as exemplified by its recent award of summer research grants. A project of this kind requires an intellectual climate in which scholarly interests are encouraged and rewarded by recognition. Individuals belonging to the New Church priesthood, faculty and laity need to be motivated. Well printed monographs, properly illustrated, would be useful in our schools and in our societies. If one of them did not come up to our highest standards it would not be disastrous, either financially or to the prestige of the project. It would also be of tremendous benefit in finding the weaknesses in our own work.
     Further encouragement might be gained by preparing articles for the scholarly journals when special material is worthy of such treatment. This would have the added advantage of publicizing the College of the Academy of the New Church and providing an outlet for the faculty to prepare such articles for publication. If the articles were the result of collaboration, the benefits would be thus much increased. Volunteer workers may need more encouragement than just the prospect of a long waiting period before any results could be seen.

505

Admittedly the task is an immense one and will demand considerable financial and personnel support. Just collecting basic data and correlating it with insights derived from the Writings on a voluntary basis might take ten or more years. Some sort of central repository and systematic data collection will be needed. These mechanical details could be worked out provided sufficient New Church men and women are interested in contributing to such a project. In time the person or persons who may be able to integrate this effort into a coherent New Church history may be found. In the parlance of the day, this might contribute to a major "bridge building effort" between the New Church and the alien intellectual world which surrounds it. The author of this article invites responses and suggestions.

[NOTE: Readers who wish to respond to this invitation, or who have reactions they would like to express, are requested to communicate with the editor.]
IN OUR CONTEMPORARIES 1967

IN OUR CONTEMPORARIES 1967

The New Church in South Africa, a quarterly under the editorship of the Rev. Eric J. Jarmin, has appeared as successor to New Horizons, which was so ably edited by the Rev. John 0. Booth during his superintendency of the Conference Mission in South Africa. In the two issues that have so far come to hand, Mr. Jarmin relates his impressions of the Mission, describes his duties as British Representative, reports on a refresher course for serving ministers, and gives an account of the New Church Day celebrations at Orlando, headquarters of the Mission.
According to a statement in the New-Church Magazine, the General Conference's New Testament Translation Committee has decided to suspend efforts to produce a New Church version of the New Testament, for which purpose the committee was formed forty years ago. Instead, the committee will devote what time can be set aside for translation activities to helping members of the church to use those versions that are available at the present time. The committee recommends the Revised Standard Version as the closest to the word-order and idioms of the original, and as therefore furnishing the best basis for appreciating the internal sense. However, it feels that this version must be used with care, and it intends to make available from time to time notes on the meanings of Greek words and phrases that cannot be precisely brought over into English, on preferred readings, and on more technical matters.

506

OPENING OF THE NATURAL MIND 1967

OPENING OF THE NATURAL MIND E. BRUCE GLENN 1967

     (Delivered at the first session of the 52nd British Assembly, Colchester, July 14, 1967.)

     One of the major themes of our time, running like an undercurrent beneath the restless surface of human events, is the sense of growing disparity between ends and means-the contrast between the lack of improvement in men's goals and values, and the accelerating development of the instruments by which they achieve their goals and ultimate their values. Sober students of human society note with foreboding the galloping pace of technology, the standstill or backsliding of morality.
     The theme is not a new one, of course. This disparity has been present in varying degrees since the fall of man, when his understanding was misused to confirm the desires of his perverted will. But there is a new note being sounded today. Not only is the gulf between ends and means seen to be widening at a dangerous rate; the low state of human ends is being accepted as inevitable and therefore normal. And from this intellectual justification (or without it), selfishness is being trumpeted now as a positive principle of action. We are faced with a widely prevailing assumption that man is, after all, an animal; and that despite his apparent advances, he is ruled essentially and finally by his irrational impulses and subconscious desires. Thus we are daily offered the most remarkable contrasts between the products of the intellect and those of the affections; and equally remarkable is our increasingly bland acceptance of both.
     We read that a man, by depressing a button in June, was able to alter the course of a projectile hurtling toward Venus (some 26 million miles distant) so that in October it will pass within 40,000 miles of the planet instead of missing it by 240,000. A few years ago this would have been incredible; now we begin to take it for granted.
     In contrast to this astonishing reach and precision on the part of science, the arts threaten to dissolve into chaos. We are seriously assured that the accidental is a truer mode of expression than the rationally planned, in allowing unfettered release of the subconscious mind; and the formless examples of this aesthetic view are being given place in art galleries and concert halls. Here again, a public that would once have been astounded and outraged by such insults to its taste and intelligence now stands merely amused, acquiescent or applauding.

507

     The arts, perhaps more truthfully than scientific accomplishments, reflect the spirit of the age. The world they show us today is one without clear or central purpose. It was glimpsed a century ago, in the afternoon of Victorian optimism, with the conscious loss of religious faith among the intellectual and social leaders of the West. But for a time that faith was replaced by a hopeful and even militant humanism, that bade man gird up his loins and shape his own destiny on a planet which was without Divine guidance. In science the doctrine of evolution, in social and political philosophy, Marxism-these were the activist forces that stirred men's minds to a new hope for their future. The key works declaring these doctrines were developed in the English sphere of free thought and expression; as also-as we shall consider in a few moments-in the same climate of freedom Swedenborg had been able to publish, a century earlier, the Divinely revealed truths which give the lie to these merely human concepts.

     However, Marx and Darwin were followed by other voices which sounded the new note to which I have alluded. Out of Europe came the theory, on the one hand, of the consciously and arrogantly selfish superman proposed by Nietzsche as the man of the future. And on the other hand, Freud presented the concept of the deeply hidden subconscious as the ruling kingdom of the human mind. Though widely separated in their fields of interest, like Darwin and Marx these two brought together the worlds of science and society. But now the focus was not on social evolution or progress through common effort. It was rather on the isolated individual, subject to irrational impulses under which he suffers in bondage, or which he turns to his own ends without reference to traditional moral principles. According to this philosophy of his nature and place, man is left to drift aimlessly through an empty span of years, or to determine from himself, rejecting conventional standards beyond his own desires, the ends that he will seek. Self is found at the center of every human relationship-of employer and employee, of producer and consumer, of the citizen and his country, and most devastating in its effects and implications, in the relationship between man and woman. This has been the condition against which men have had to struggle ever since the fall from Eden; but it has remained for our time to embrace it as a positive philosophy of life.
     Now all this is exaggerated and oversimplified, of course. Just as the scientist launching his probe toward Venus is still capable of error, so there are artists who strive to order the expression of feeling through the rational discipline of form; and men and women are to be found everywhere who look to truth outside themselves and endeavor to follow its dictates in their lives and in the building of a better world.

508

But the cult of irrationality is not to be laughed away as a current fad. Hopefully, its expressions in art, and in that strange world called fashion, will pass; but on the plane of moral philosophy and social action, it appeals too readily to the natural will to be lightly dismissed. It has its men of influence in intellectual and social movements, and even in the churches; and their influence is dangerously strong with the young, for whom they are the Pied Pipers, luring the mind toward its destruction by an appeal to youth's natural desire for freedom from established authority.
     I do not think this picture is too strongly put. We are rearing children who have been characterized as seeking their own identity, individually and as a generation. There is a new intensity of self-contemplation among the young-not just the thoughtless absorption in their own desires that has always characterized youth, but an insistence on establishing their own way of life apart from the ways of their elders. There is, I believe, a potential value in this emphasis. Rightly guided, it can lead to the independence necessary to maturity, the acceptance of individual responsibility in a world from which it is disappearing. But the new philosophy of self-contemplation draws attention not to the promise of the individual, to his fulfillment as a member of society, but rather to his plight as a separate person. Thus the self-analysis of youth too frequently ends in self-pity, recrimination against society, and rebellion against its inherited values. The mind in this state, rejecting even its own reasoning powers, relies on sense experience, heightened with a growing number by the fantasies of an artificially stimulated imagination.
     Amid the mingled clamor of alarm over this state of things, and the strident cries of its defenders, the calm but penetrating voice of truth is needed. To hear it, we turn to the Heavenly Doctrine, specifically to that part of the Arcana Coelestia where the sensuous mind is considered, as represented by the servants of Pharaoh, his baker and butler. There we read this simple and fundamental statement:

     "Whether sensuous things are in the first or last place can easily be perceived by man if he pays attention. If he sanctions everything to which the sensuous prompts or which it craves, and disapproves of everything that the intellect dictates, then sensuous things are in the first place, and the man is governed by the appetites. . . Such a man is but little removed from the condition of irrational animals."*
* AC 5126: 2.

     In these words Swedenborg described the state of the unregenerate man in all times and societies. Now, as I have suggested, they reflect the active views of large segments of society itself.

509

But this is not the permanent state of the man who strives to be otherwise; and we have the truths of a rational revelation to refute the current acceptance of its inevitability. The man of the New Church knows of two signal events in the spiritual history of the race, of infinitely greater import than any recorded by earthly historians; for through these two events the Lord has mercifully sustained man's freedom to turn from self toward heaven. The first was the separation of man's understanding from his perverted will, at the fall of the Most Ancient Church; and the second was the separation of the heavens from the hells at the end of the Christian Church. Spanning nearly the whole of human history, these two events are one in the purposes of Divine Providence, that the truly human faculties of liberty and rationality might be preserved as containants of the Lord's inflowing love and wisdom.
     Regarding the separation of the understanding from the will since the time of the Flood, we read:

     "To enable man to become a receptacle and abode of the Lord, it is provided that man's understanding can be raised above his own love into some light of wisdom in the love of which the man is not, and that he can thereby see and be taught how he must live if he would come into that higher love, and thus enjoy eternal happiness."*
* DLW 395.

Again:

     "A man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them. . . . This faculty of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated."*
* AC 3539.

     To be able to see what one does not will, to learn to accept it in freedom and apply it to life-this is a blessed provision of the Lord that places man above the animals if he is willing to be so lifted up. It is the cornerstone of spiritual development; yet it must be exercised in the opening of the natural mind. The passages just quoted have each a simple but telling phrase-The can thereby see and be taught" and "his natural can know." It is by means of knowledges and the learning of them that the mind is developed in preparation for the reception of spiritual life.
     And as a result of the second great event alluded to, the Last Judgment of 1757, a new host of spiritual knowledges could be given for the ordering of the natural mind. Of the Last Judgment and its consequences we are told, in a passage published a year after the event:

     "All things have now been brought back into order in the heavens and in the hells. . . Because spiritual freedom has therefore been restored to man, the spiritual sense of the Word has now been disclosed, and through it interior Divine truths have been revealed."*
* LJ 73.

510

     Thus while man has made steady and accelerating progress in the realm of science, learning and applying the laws of nature and uncovering the mysteries of the physical universe-and while his moral and spiritual life has darkened in contrast--the inner laws of the spirit have awaited his attention, and he is now invited to enter with his intellect into the mysteries of faith. This is the promise of the Lord's second coming to the mind of man, the invitation to His New Church on earth. And in this church the ends and the means are one. For in the Heavenly Doctrine the New Church has not only a new vision of the spiritual ends of life, but also a body of rational truths as the Divinely appointed means through which that life might be attained.
     Truths are received only through the ordering of knowledges in the opening of the natural mind. Thus the leaders of the General Church since its beginning have accepted formal education as a vital use. At all levels and on all fronts, the work of ordering the knowledges of the mind by applying the truths of doctrine is a challenge worthy of the full dedication of our hearts, our minds and our resources. Everywhere we have only begun-in some of our church societies, in the pioneer work of the British Academy, and in the Academy at Bryn Athyn. The importance of this work is testified by the close relationship of the Academy of the New Church to the General Church. Some might regard it as arrogant that the Academy seal carries the words, "Adventus Domini" and depicts in one of its quarterings the temple which Swedenborg saw in heaven inscribed with the phrase, "Nunc licet." No educational institution may arrogate to itself the spiritual work of the Lord's new advent. But the endeavor to order natural knowledges in the light of truth, and so to help open the successive planes of the natural mind as an essential requisite to the influx of spiritual life-this work the schools of the church may take up with humility that they are but finite instruments, and with confidence that it is the Lord's work. For through them the church's children may be most truly prepared to enter the temple of rational faith.
     Regarding the planes of the natural mind, we read:

     "Man is born into the lowest degree of the natural world; then, by means of knowledges he is elevated into the second degree; and as he perfects his understanding by knowledges he is elevated into the third degree, and then becomes rational."*
* DLW 67.

Again:

     "Every man so progresses . . . When he is a child he thinks and apprehends things from sensuals; when older, he thinks and apprehends things from scientifics [memory knowledges]; and afterwards from truths. This is the way to the judgment into which man grows with age."*
* AC 5774.

511

     From these brief passages it might be thought that the mind's development is an evolutionary process that occurs unbidden, like grain ripening in the night. But this is not so. The understanding, providentially separated from the will, must be sustained in its freedom. It is true that the first and most vital sustentation is given in secret, in the remains of innocence from the heavens of one's infancy, which the Lord stores in the inmost mind for later use. Beyond this, however, the effort must be a conscious one, nurtured by the loves of knowing and understanding, and disciplined by a moral conscience. The sensuous, or exterior natural, does not voluntarily submit to governance from higher faculties; it must be subordinated.

     "The exterior natural is to be made subordinate in order that it may serve the interior natural as a plane; for unless it is made subordinate, interior truths and goods .. . have not anything in which they can be represented . . . and when there is no subordination the man can have no interior thought; nay, he cannot have any faith. . . . The only thing that can make the natural subordinate . . . is the good in which there is innocence, called in the Word 'charity.' Sensuous things and scientifics are only the means into which this good may flow . . . but without this good in them, scientifics . . . are nothing but scales of filth, which fall off."*
* AC 5168.

     If the higher planes of the mind are not opened by knowledges ordered through the understanding and applied in conscience, the result is that immersion in sensual delights which we see as a prevailing trend today. Like the baker of Pharaoh, the sensual will cannot be brought into accord with higher loves; it must be condemned to die. For his loaves of bread were lost out of the baskets in which he carried them, because the baskets were full of holes. The goods of love inflowing from heaven find no resting place in the mind of the sensual man, because the higher degrees of his mind have remained unformed.

     "Without these degrees as planes, good is not received, but flows through . . . down to the sensuous, and then, being without any direction, it is turned into a foulness which appears to those who are in it as good, namely, into the delight of the love of self and of the world, consequently into the delight of hatred, revenge, cruelty, adultery and avarice, or into mere voluptuousness and luxury."*
* AC 5145.

     But Pharaoh also had a butler, who was restored to his master's favor. For his office was to press grapes into wine for Pharaoh's cup, by which it is represented that the knowledges of sense experience, unlike sensual delights, can be accepted and turned to use.

512

     "These sensuous things are received and made subordinate when they minister and serve as means to interior things, both for bringing forth into act and for seeing inwardly."*
* AC 5165.

     So, through ordered education, the mind may be developed into an organ receptive of spiritual life. For the mind of man, alone of all created things, stands between the two great worlds of spirit and matter. Receiving influx from both, it is formed into permanent being and character through the way in which it. unites them. Beginning as merely sensual, man may become spiritual; the choice is his. And this choice, during the formative years of childhood and youth, is made in the middle plane of the natural mind.

     "It is to be known that the natural of man is threefold, rational, natural, and sensual. . . . The genuine rational is from influx from the spiritual world, the sensual is from influx from the natural world, and the mediate natural is either of the rational or of the sensual."*
* AE 1147. [Italics added.]

     In the fully ordered house of the adult mind, the rational is master, and "disposes all things . . . and arranges them in order by influx into the natural mind; but it is the natural mind that ministers and is the administrator."* During the process of growth, the rational is not yet the ruler from within; and in the education of the young, the middle plane of the natural must be given order and direction from without. This is the chief function and focus of formal education. Here, in the mind cradled between two worlds, the knowledges derived through the senses and stored in the memory are gathered to form higher patterns of truth, through the exercise of the imagination and the reason. From the organizing power of the imagination, the images of the memory are brought together as new perceptions-affectional representations that can release the mind from bondage to the senses in embodying moral qualities. And together with this imaginative stirring to new insights, the natural mind can use its growing powers of reasoning to see new relationships among the knowledges already absorbed, and thus can form conclusions and judgments freed from sensory appearances. These-the imaginative perception of affectional states in ultimated form, and the development of ideas through reason-are referred to in the Writings as analogical and analytical thought. They form the basis for the establishment of rationality, which can in time direct their activities to the ends of spiritual use. But this, too, will not happen automatically or without effort. Pharaoh's butler returned from prison to serve his master; but he easily forgot Joseph, until Pharaoh's need brought back remembrances of the man of God.

513

The final opening of the natural mind must be from above-from an internal love of use.
* AC 3020.
     We find in the Arcana Coelestia three separate passages which give in some detail and with differing emphasis, the progress of the natural mind through its three degrees.

     "A boy, being not yet of mature age, cannot think from anything higher than the exterior natural; for he composes his ideas from things of sense. But as he grows up, and from things of sense draws conclusions as to causes, he thereby begins to think from the interior natural; for from sensuals he then forms some truths, which rise above the senses but still remain within the things that are in nature. But when he becomes a young man, if as he then matures he cultivates his rational, he thus forms reasons from the things in the interior natural, which reasons are truths still higher . . . intellectual and immaterial ideas. . . . In this way man mounts in his understanding from the world toward heaven."*
* AC 5497.

     Understanding without the forming of a new will, however, will not attain heaven for the man. In the second of the three passages, a sharp distinction is made between the natural rationality gained through education, and true spiritual rationality.

     "With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first is procured through the experience of the senses, by reflections upon things of civil life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. . . . But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use."*
* AC 2657.

     How important it is for the educator so to order the experiences and knowledges of the natural mind that they may agree with spiritual affections and be thus vivified! That this may be brought about, each successive implanting of knowledges must be accompanied and ordered by the truths of revelation appropriately selected and accommodated to the state and subject-matter of the moment. Thus we find in the third passage which sets forth the ordering of the mind a strong emphasis on application of knowledge to life.

     "A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily, and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed. . . . By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty which is proper to man could be built.

514

From childhood to early youth communication is opened with the interior natural by learning what is becoming what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word; but insofar as the youth then becomes imbued with goods by means of truths, that is, insofar as he does the truths which he learns, so far the rational is opened . . . and to this the interior natural is made subordinate, and to this the exterior natural. This takes place especially in youth up to adult age, and progressively to the last years of adult life, and afterward in heaven to eternity."*
* AC 5126.

     The individual alone can choose to take this heavenly road; the schools of the church may only strive to prepare his mind for the journey. Yet where else in this world may we turn to find a comparable ordering of knowledges, an education founded on the Divinely revealed understanding of the mind to be educated and the ends toward which that education must look? We and our children are environed by a world that denies the spirit, placing its trust and its joy in the things of sense. We are in danger of bondage to Egypt-not only the Egypt of our own mind from which we may begin our spiritual journey to mature freedom, but the prevailing Egypt of current thought, too, which mocks our pretensions toward a land promised by our God. But we are under His protective mercy, if we will but follow Him out toward that land. If we do this, trusting in His Word to deliver us, then a miracle will occur: the Egypt of our mind will itself become a part of the Lord's kingdom. Then will come to realization that later vision of the Old Testament seen by Isaiah, in which the nations of the time represent the regenerating mind in its beautiful harmony:

     "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel he the third with Egypt and with Assyria, even a blessing in the midst of the land: whom the Lord of hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance"*
* Isaiah 19:23-25.

     The highway to Assyria is the way leading to the opening of the rational degree of the mind; and Israel a blessing in the midst is the turning of the united mind to spiritual ends. Of this passage Swedenborg wrote simply, in Prophets and Psalms:

     "Then the spiritual, rational, and knowing faculties will act in unity."

515

     Later in Isaiah the same representatives are pictured as the gathering together of those who will form the New Church:

     "And it shall come to pass in that day that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem."*
* Isaiah 27: 13.

     The blowing of the trumpet signifies evangelization. And surely it is as true now, and more urgently so than it was when first declared as a principle of the Academy, that the most fertile field of evangelization is with the children of the church. For their minds are entrusted to us, that we may bring them out of Egypt and through Assyria to receive their inheritance in Israel, and worship in the holy mountain of the Lord.
WRITINGS: A SURVEY 1967

WRITINGS: A SURVEY 1967

     Appendix I

     Our survey of the Writings has now been concluded. We would emphasize again that it should not be thought of as demonstrating the only way in which the Writings can be organized. The books might have been grouped according to subject-matter; or they can be followed in the order in which they were written, noting the reasons for that order and the series that can be traced out in it. Here we have followed a type classification; and the purpose has been to open the way to a general knowledge of the contents of the Writings and of where to go for the doctrine on various subjects.
     There remains only to consider in two short appendixes the Word Explained, with particular reference to its status in the General Church, and the Memorabilia which occur in various works of the Writings. The Word Explained, written between 1745 and 1747, and therefore in the intermediate period of Swedenborg's life, is a spiritual exposition of the five books of Moses; of selected portions of Joshua, Judges, Ruth, Samuel, Kings and Chronicles; and of Isaiah and Jeremiah. It should be recalled that at this time it had not yet been revealed to Swedenborg which books of the Old Testament contain the internal sense and are therefore books of the Word
     Although specimen translations in English, French and German were made from time to time after the publication of the Latin text as the Adversaria, the translation made by Dr. Alfred Acton is the first and only complete presentation of the work in another language than Latin.

516

The work itself belongs, as has been said, to the intermediate period of Swedenborg's life; that is, after his introduction into the spiritual world, and his renunciation of the study of philosophy and science, but before he began to write the works in which the Heavenly Doctrine is given by the Lord to the church.
There have been a few who have wished to include the Word Explained in the canon of the Writings, but the general thought of the church has been that it should not be accorded the same status as the Arcana and the later works. Study of the mode of Swedenborg's inspiration, and of the work itself, has led rather to the opinion that in the Word Explained we have Swedenborg being trained by actual practice for the carrying out of his commission; that the immediate use of the work was to Swedenborg himself rather than to the church. It is felt, in other words, that in this work the Lord spoke to Swedenborg but not through him; spoke to him in order that later He might speak through him; and that while the work may be said to lead to the walls of the New Jerusalem, it does not introduce us into the Holy City itself.
Nevertheless the Word Explained should not therefore be dismissed as of little or doubtful value. It is an important work, and much that is of value would have been lost if we did not have it. It is of inestimable value in the illustration and confirmation of doctrine, as a commentary on the books covered, for comparative study, and as a text on Swedenborg's preparation. But in our view it should not be regarded as a foundation of doctrine, and it has no place in the Writings themselves.
HARVEST 1967

HARVEST 1967

"The 'field' in which is the harvest in a broad sense signifies the whole human race, or the whole world; in a less broad sense it signifies the church; in a sense more restricted, the man of the church; and in a sense still more restricted, the good which is in the man of the church, for this receives the truths of faith as a field receives seeds. From the signification of the 'field' it is plain what is signified by the 'harvest,' namely, that in the broadest sense it signifies the state of the whole human race in respect to the reception of good by means of truth; in a less broad sense, the state of the church in respect to the reception of the truths of faith in good; in a more restricted sense, the state of the man of the church in respect to this reception; and in a still more restricted sense, the state of good in respect to the reception of truth, thus the implantation of truth in good (Arcana Coelestia 9295: 3).

517

REVIEW 1967

ALL WE LIKE SHEEP HAVE GONE ASTRAY. Compiled by the Social Service Committee of the General Conference of the New Church. New Church Press, Ltd., London, 1967. Paper, pp. 88.

     This committee has produced some useful, carefully researched and thought-provoking monographs in the past, and the present collection of ten short essays and an epilogue, subtitled "Some Thoughts on Wrongdoing" is no exception. Three years of work went into its preparation. Realizing at the outset the impossibility of surveying adequately a field of such complexity and scope, the committee decided, wisely it is felt, to limit its labors to setting forth and elaborating upon the principles believed to be involved, and to suggesting some practical applications. Because the final form of each essay was determined by the whole committee, usually after several revisions, no information is given as to the original writers.
     Without exception the titles of these essays are provocative without being flippant. To take a few at random: "Everyone to His Own Way," the introductory essay, is an attempt to define the problem; "Don't Fence Me In" is the appropriate title of an extended note on the new morality; "Them and Us" deals with some teen-age problems; "Trespassers Will Be Prosecuted" describes the part to be played by laws and statutes; and 'Ways Broad and Narrow" concerns itself with some problems the law does not touch. The religious principles on which the essays are based are thoroughly re-stated in the Epilogue, and the sources of the many quotations from the Writings are listed at the end.
     The style is simple and direct, the illustrations are apt, and there are some wholesome reminders. Thus on page 1 the reader is advised that this study is not only about how we should behave towards others when they do wrong; it is also about how they should behave towards us when we do wrong. However, these studies certainly rest upon theological foundations. The plea is that we rest our moral thinking on our religious thinking-on what the Lord has revealed for the New Church; and if the language of doctrine is avoided, the doctrine comes through the format that has been chosen. This should be a useful pamphlet both for individuals and as a source of discussion among groups, which was the hope and intention of the committee.

518

LET US TRULY GIVE THANKS 1967

LET US TRULY GIVE THANKS Editor 1967

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
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Editor - - Rev. W. Cairns Henderson, Bryn Athyn, Pa.
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As our affluent society makes ready to celebrate another Thanksgiving, it may be salutary to reflect on the teaching that wealth, position and power are not Divine blessings themselves. The Writings indeed say two things about them. They are not the Divine blessings that the Lord bestows, which are spiritual and eternal; and they may be blessings or curses, since both the good and the evil may have them. Yet it has always been easy for men to assume the opposite, especially those among them who have these things in abundance, and for the more affluent nations and individuals to conclude that since they have more wealth, prestige and power than anyone else God must obviously love them best! From this it is but a step to the further conclusion that they must be better than others to receive such marks of Divine favor.
Nothing, of course, could be further from the truth. The Lord loves all men equally. What receives His love, and therefore appears to enjoy His favor, is man's willing response to His revealed will; and status in society or among the nations is no indication that this response is being made. Yet in the possession of wealth, prestige and power there is ground for real thanksgiving. Implied in it is the responsibility to use them wisely and well for the genuine benefit of others; and our gratitude to the Lord this Thanksgiving should be for the opportunity for use that has been given to us. If this is what inspires our thanksgiving, we shall have thought of and concern for others: a spiritual desire that we may be led to use our abundance rightly, and a deep humility before the Lord who alone can so lead us.

519

SITUATIONAL ETHICS 1967

SITUATIONAL ETHICS Editor 1967

     One of the offshoots of the new morality, which many people have become convinced is neither new nor moral, is situational ethics. Briefly, situational ethics is a concept of morality in which there are no absolutes. All fixed principles, including the Ten Commandments, are rejected, and in love alone is found the only fixed content of morality. Situational ethics concentrates on immediate relations between persons, and claims that love alone is demanded. The only moral imperative, it is said, is that we try to bring about maximum wholeness in the other person, and code-law is entirely inadequate to achieve this.
     But love is never authoritatively defined. In situational ethics the individual must decide for himself and as he pleases what love is, often in the heat of the moment. He determines his behavior, not according to any Divinely revealed principles, but according to his own evaluation of the situation in which he finds himself at any given time; and he must make his decision on the basis of what he concludes is the demand of love in that situation in terms of "fulfillment," "meaningfulness" or expediency. Thus situational ethics is essentially an attitude of ethical relativity. The situation determines the principles, thus leaving the situation without principles. The approach is inconsistent and ambiguous, lacking in content and direction; and we all know how easy it is for the loves of self and the world to determine what is the demand of love in a given situation!
     Situational ethics has an obvious attraction for those who are seeking license. Although he has since tried to modify the statement, Bishop Robinson declared in Honest to God that sex-relations before marriage and divorce may be wrong, but not intrinsically so, for the only intrinsic evil is lack of love. Adultery may be justified if it establishes a "meaningful" relation between a man and a woman. Yet the concept may be attractive also to those whose idealism responds to the idea that love, not legalism, is what is demanded of man; and it is here that situational ethics is most dangerous, because it rests its case on the subtle perversion of an undoubted truth.
     Love is indeed demanded in the Word but in the Word love is defined. The Lord who assured His disciples that He had not come to destroy the law also directed them: "If ye love Me, keep My commandments." Only in revealed truth can we learn what love to the neighbor really is, and only by acting according to that truth can we express genuine love in every situation. When that is accepted, we see that while the application of moral principles may change, the principles themselves are immutable and eternal because Divinely revealed in the Word of the Lord.

520

SUBJECT OF THIS CLASS 1967

SUBJECT OF THIS CLASS Editor 1967

     The rhythm of worship in the General Church includes an element which does not have its exact counterpart anywhere else. This is the society doctrinal class-attended by men and women of all ages-to which the entire adult congregation is invited. Usually, and correctly, we make a distinction between public worship and the doctrinal class-the distinction that exists between worship and instruction. But the difference is rather one of emphasis than of mutual exclusion. If instruction predominates, the doctrinal class is conducted in the sphere of worship, and considered interiorly it is an important act of worship.
     It is well known that the inmost purpose of worship is to bring about the conjunction of the Lord and man. To that end its purpose is to build the church in the hearts and minds of men; for it is in the church, as His kingdom on earth, that the Lord is present to conjoin Himself to man and man to Him. It is also well known that the church in and with man is according to the understanding of the Word: not the knowledge and intellectual grasp of the Word, but that genuine understanding which is ultimated in the good of life. However, understanding must be formed before it can be so ultimated, and its formation is an integral part of worship.
     In Scripture there is laid upon us the obligation to worship the Lord with the mind as well as the heart, soul and might. This is vital. Good intentions alone will not show us how to love the Lord and the neighbor. Our minds must frequently be bent to the Writings in a serious effort to learn the truths that should be of our faith, to form clear and determinate ideas about them, and to understand them; and there is need also that we should seek out the principles that are to govern our conduct. While the members of a society should, of course, be making that effort individually, the doctrinal class affords a regular opportunity for the entire society to think together from the Word on a particular doctrine and its application to life: an opportunity to learn together to the end that the society as a whole may come into new states of good through the understanding and love of new truth.
     So it would. be a mistake to think that when the priest pronounces the Benediction, closes the Word and announces the subject of the class, we have moved entirely from worship to instruction. In selecting, preparing and presenting the subject the priest is in his office of instructing in the truth of the Word that it may lead to the good of life; and if those present listen attentively and think with him, with the good of life as the end, a significant act of worship is being performed-the worship of the Lord with the mind.

521

KEEPING THE RECORD STRAIGHT 1967

KEEPING THE RECORD STRAIGHT J. EDMUND BLAIR 1967

Editor of NEW CHURCH LIFE:

     In the September 1967 issue of NEW CHURCH LIFE the article titled "The Need for New Church Education" by the Rev. Kurt P. Nemitz requires at least one historical correction.
     The article states: "This school [the Immanuel Church School in Chicago in 1888] was not the only Academy school in those early days. In the same year, 1888, the Academy also founded the Pittsburgh New Church School."
     The facts are that in 1885, three years before Chicago, the then Pittsburgh Society under its pastor, the Rev. John Whitehead, opened its school with the Rev. Andrew Czerny as first teacher, Miss Carrie Hobart as second teacher, and Miss Maria Hogan and Miss Agnes Pitcairn as assistant teachers.
     Until 1892, when the split occurred with Convention, Pittsburgh was the center of the General Church of Pennsylvania. In spite of greater growth elsewhere, Pittsburgh is still a staunch center, steeped in the traditions of the Academy. Furthermore, Pittsburgh was the cradle of the Academy and claims the oldest church elementary school in point of continuous operation.
     Yours for keeping the record straight.
     J. EDMUND BLAIR Pittsburgh, Pa.
Church News 1967

Church News Various 1967

     DURBAN, NATAL

     The Durban Society has been very active. A new state in Kainon School began in January when Mr. Heinrichs, the principal, opened school with Miss Alix Mayer as the new teacher. Alix had arrived from Bryn Athyn a few weeks earlier and said that she was eager to take up the challenge of teaching fifteen children in three grades. Best wishes to an enthusiastic, capable and gentle young woman. We are sorry that "Miss Alix" will be with us for only one year, but we are happy for her that she is to be married in December.
     An important development in the growth of Kainon School was determined on in April at a special general meeting of the Society. It was unanimously decided that the school be extended by one grade every year, beginning in 1968, until it embraces grade five. Mr. Heinrichs informed the meeting that Mrs. Neil Buss will be the teacher in 1968, assisted by Miss Gillian Simons of Bryn Athyn, who has offered her services gratis for a year. She is a granddaughter of our first General Church pastor, the late Rev. F. E. Gyllenhaal. During discussion, Mr. Robert Mansfield said that he was very pleasantly impressed by the affirmative spirit of the meeting.

522

He was sure that if such a meeting had been held a few years ago the result would have been absolutely negative. He felt that it showed that the Durban Society had progressed spiritually.
     The Women's Guild has been collecting jumble for the Mission. A pathetically grateful letter was received from the Rev. B. I. Nzimande. "Ladies and Gentlemen:     On behalf of the Clermont Society I wish to extend our warmest and heartiest thanks for the wonderful and amazing gift you have made. You have not done this for us merely as people, but to the service of our Lord. We really could not believe our eyes when we saw the collection. All we can say is that: May the Lord bless you in all your ways."
     Summer school was enjoyed by ten young people in January at Mr. and Mrs. J. J. Ball's home in Pretoria. The Rev. Daniel Heinrichs and the Rev. Peter Buss gave the classes, and Mrs. Storrie, Mrs. G. D. Cockerell and Mrs. Young acted as house-mothers. Each morning commenced with worship, followed by four half-hour classes on conjugial love, the Memorable Relations, the Apocalypse and the basic doctrines of the church. The afternoons were spent in sightseeing, tennis and games. Those who went thoroughly enjoyed themselves and look forward to the next time.
     The children's New Church Day celebrations took a new form this year. It is about thirty years since we had tableaux on this occasion. Mr. Heinrichs had his wish fulfilled when Mrs. Ed Palmer produced six beautiful and impressive tableaux for the whole Society. Mr. Heinrichs wrote the script, which was read by an unseen golden voice during the scenes. Beautiful music was played between the tableaux while the congregation sat in darkness and perfect quiet. The six tableaux were: Swedenborg the Revelator, the Last Judgment, the Temple of Wisdom, the Sending Forth of the Apostles, the Holy City and the Bride, and, last and most impressive, Conjugial Love-in which Swedenborg saw an angel, but on approaching noticed that it was a conjugial couple. Afterwards the hall
was cleared, tables were set, and the children had their repast, which to them was a banquet.
     The adult New Church Day banquet was held at the Durban Country Club, where there was spacious and elegant accommodation, excellent food and service. Two of our women acted as hostesses, so that the first part of the evening went off smoothly and happily. The Rev. Daniel Heinrichs acted as toastmaster. He has the special art required for such a task and kept the more serious part of the evening flowing with thoughtful remarks. He first presented four young first-comers with copies of the Writings, as is our custom. The Rev. Peter Buss was then introduced as the one speaker of the evening. He promised that his paper would not be too long, but was glad of the opportunity to address the whole Society. He delivered a paper entitled "Church or Club?" in which he pointed out how easy it was to ignore the true spirit of the church. The church organization lives only if its members are determined to recognize that the laws of God are living laws, and that the love and happiness which obedience to them brings are real, more real than the delights and pleasures which we experience from other sources. If the members of the church do not acknowledge in heart that the Lord's love is a reality, then its social activities, and even its study of the Word, are lifeless; the church is just another, slightly refined club. There was a good discussion of the paper by four members. Mr. Heinrichs mentioned the timely, and timeless, quality of the contents of the paper, and warned that in the period of re-location and building our thoughts could easily dwell on the external things of the church and neglect its truths, goods and uses.
     In July the Rev. Deryck van Rij and Pam were joyously welcomed back to Durban at a fabulous cabaret dance. The social committee had transformed the hall into an underwater paradise with gorgeous fish floating above us. Mr. Don Ridgway, as MC., welcomed everyone with humorous remarks. Dennis van Rooyan's expert playing of the organ made everyone want to dance, and the cabaret artist made everyone laugh.

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Mr. Buss welcomed Deryck and Pam with a highly original and witty poem, and Mr. Heinrichs made a warm speech, saying that he was glad for the return of a friend. At suppertime we sat at candie-lit tables and were graciously served by the committee with a delicious three-course meal and coffee. Dancing continued until 12:30 am., when a most enjoyable function was brought to a close.
     Mrs. Ken Waters is to be congratulated on her well-chosen productions of two charming operettas and two amusing plays. This must have been a big undertaking with children ranging from six to sixteen years. The proceeds, amounting to R3100, were donated to the Sons' fund for the summer school.
     The Epsilon Society has been working extremely hard to spread the knowledge of the church in an endeavor to gain new members. There is a big committee, with the Rev. Peter Buss as head. Meetings are held in the hall twice a month; one on instruction in how to answer questions, the other on business, which involves advertising, financing and the distribution of the Writings and pamphlets in stores and libraries. A highlight of the Epsilon Society was a public missionary lecture by Mr. Buss on "Death and After." About eighty people attended, half of whom were visitors. Mr. Buss gave a very clear outline of our beliefs; then he took the gathering with him on a visit to the world of spirits and on to heaven in an inspired and beautifully simple manner. The visitors seemed to be very receptive and asked many questions, and there was a very friendly atmosphere over tea. Altogether the evening was a perfect missionary one, in my view. But what of the result? Disappointing!
     In our last report on the re-location of the church in Westville we stated that the surveyor had submitted a proposed subdivision of the property to our Executive Board, which had approved. In August we had a site investigation at Westville by representatives of the Private Townships Board, the Westville Board and our Executive Board. There appeared to be essential agreement among them. There is a number of stages yet to go through before we can begin construction of the church and before we can begin to sell lots. However, we anticipate that this should be possible early in the new year. In the meantime the various building committees are quite busy, and we hope that soon the architect, Mr. John Frost of our Society, will have sufficient information available to begin designing our new church.
     Eleven building sites in close proximity to the church have been purchased by church members. One family, the Malcolm Cockerells, has already built and moved in, and there are two other well established homes nearby. This is indeed a promising beginning for our re-location.
     SYLVIA PEMBERTON

     THE ACADEMY OF THE NEW CHURCH

     Enrollment for 1967-1968
Theological School     1
College               111
Girls School          129
Boys School           116

     LOCAL SCHOOLS
Enrollment for 1967-1968
Bryn Athyn          402
Colchester          25
Durban          15
Glenview          129
Kitchener          31
Pittsburgh          37
Toronto          34
Total enrollment in Academy and General Church schools          1030

524

DIVINE LOVE INCARNATE 1967

DIVINE LOVE INCARNATE Rev. GEOFFREY CHILDS 1967

     Announcements

No. 12

DECEMBER 1967
     "For unto you is burn this day in the city of David a Savior, who is Christ the Lord." (Luke 2: 11)

     Understanding the Lord is not a matter of knowledge. It is a matter of perception-of seeing from love. At the heart of this is a very simple truth: the Lord is love itself. The nature of this is a love of others outside of Himself and a desire to give them eternal happiness. It was to this end that our earth was fashioned, and the Garden of Eden placed there. The most ancients fulfilled, purely, the purpose of creation., They loved the Lord, and they received His love. Their perceptions reached to the heights of innocence and wisdom; they were celestial beings, living in a heaven upon earth. Here creation met its purpose; and this must not be forgotten because of the tragedy that followed. This tragedy was the fall of man-man's free choice of evil. It was when the fall took place that the Lord made the first prophecy of His coming advent. He said to the serpent: "He [the Divine Man] shall bruise thy head, and thou shalt bruise His heel."*
* Genesis 3: 15.
     The Lord foresaw what was to come. He foresaw that there would be a rebirth with the silver age, but that this, too, would come to an end; and that then, increasingly, darkness and cold would come into the hearts of men. It was this spiritual cold that almost destroyed mankind; for, except for the remnant, there was no love of the Lord upon earth. Except for the remnant, there was no response to the purpose of creation-that men might love the Lord and receive His love. The race entered deeper into winter and night. To forestall loss of hope with the angels and the remnant on earth the Lord prophesied that He would come. Over a thousand years before His incarnation Balaam said: "There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel"*; to king Ahaz it was said hundreds of years later: "Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel"**; and through Micah it was prophesied: "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 of old, from everlasting."***
* Numbers 24: 17.
** Isaiah 7:14.
*** Micah 5: 2.

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But more than four hundred years then went by and there was no further prophecy. Angels and men waited; for in His infinite wisdom the Lord knew when He should "bow the heavens and come down." In His time the angel Gabriel was sent to Zacharias, to tell of the birth of John, who would directly prepare the way of the Lord. "And thou shalt have joy and gladness, and many shall rejoice at his birth."* But the direct mission of John is recounted later in the Word. His is the "voice of one, crying in the wilderness, Prepare ye the way of the Lord." That John's mission was to bring about a profound judgment is seen even in the beginning. For Zacharias doubted the message of the angel, and the angel answered: "I am Gabriel, that stand in the presence of God. . . . And, behold, thou shalt be dumb, and not able to speak, until the day that these things be performed, because thou believest not my words."** Six months later, Gabriel "was sent from God . . . unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph . . . and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women."*** The angel told her that she would conceive in her womb, and bring forth a Son, and should call His name Jesus; and that this would come to pass because the Holy Spirit would come upon her, and the power of the Highest would overshadow her. Mary's response to this is one of the most beautiful passages in the Word: "Behold the handmaid of the Lord; be it unto me according to thy word."**** Later, before Elisabeth, she expressed deepest joy: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed."*****
* Luke 1: 14.
** Luke 1: 19, 20.
*** Luke 1: 26-28.
**** Luke 1: 38.
***** Luke 1: 46-48.
"And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. . . . And Joseph went up from Galilee, unto the city of David, which is called Bethlehem, to be taxed with Mary his espoused wife, being great with child.

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And so it was that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for them in the inn."*
* Luke 2: 1, 4-7.
     Thus Divine love itself became incarnate. To a cold and dark earth, spiritually cold and dark, came Jehovah. He took upon Himself the fragile body of an infant, born of Mary. From Him would come the fire of the spiritual sun-warmth and light to re-awaken the human race. The beginning was apparently insignificant: a child born in a stable, in a small village of Canaan. But the prophecy was: "Thou, Bethlehem, Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth . . . that is to be ruler in Israel, whose goings forth have been of old, from everlasting." The angel who appeared to the shepherds told of this: "Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, who is Christ the Lord."*
* Luke 2: 10-14.

     Thus was born the Divine love. To achieve His ends, He also became on earth the Divine truth, that is, the Word. The "Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father,) full of grace and truth."* Through the Word, that is, the Divine truth, He glorified His Human. He fought and subdued the hells, thus redeeming the human race and opening to it the promise of salvation. The means was the Word, but the end was the same as His very Divine essence, which is love. Through the Word He would restore to men the essence of life, which is love-to receive Divine love, and give love out in return.
* John 1: 14.
     To receive the Lord is a very personal thing. We may wish to do this, and not know how. But the means are revealed in the Christmas story, in its clear spiritual sense. Man knows his own gold and silver ages, the times of infancy and childhood. But then he awakens to the power of the proprium. Upon much of his spirit comes the cold and the darkness that once came upon the human race. But there is still innocence within him, a remnant of good from childhood. To this the Lord prophesies His future coming. "There shall come a star out of Jacob, and a Sceptre shall rise out of Israel. . . . A virgin shall conceive, and bear a Son, and call His name Immanuel." He shall be born in Bethlehem, Ephratah. But then there is a long time of silence, in which the adult seems lost. There is no prophecy. But what is innocent in man waits and hopes.

528

Opposed to this is the frightening power of the proprium-of self-ambition and self-centered plans. Caesar rules in Rome, and Herod in Jerusalem. This is the time when an adult hangs between life and death-spiritual life and spiritual death. And the winter and night of evil seem by far the stronger.
     But in His own time the Lord sends the angel Gabriel to announce the birth of John and his mission. A voice is heard, crying in the wilderness, "Prepare ye the way of the Lord!" When does this come to man? The Lord knows, in His omniscient wisdom, when man is ready, when he can receive the birth of John. It is preceded by a spiritual night-time which is so long that man himself becomes aware of his own inhumanity, his own cold and darkness. Then the Lord awakens man's inmost remains, and that awakening is the coming of Gabriel. What is true and good in man's conscience responds, even as did Zacharias and Elisabeth. There is initial doubt, but then a deeper belief. In this awakened state the role of John becomes clear. John must come before the Lord can be born; and John corresponds to repentance-the voice crying in the wilderness of the heart. This state is not one that is remote from any New Church man. It is the call from the Lord to examine, not the lips, not the thoughts, but the life's love-the love that motivates our lives.

     So much hypocrisy has been associated with it that the word, repentance, has become almost a dead term. The very idea of repenting is one that the proprium hates. Yet without it the Lord cannot be born to man. For John prepares the way. If from his remains man will search his life's love, search it honestly and deeply, he will be shocked at what he finds. For as surely as man has hereditary evil, he will find self-love within his deepest motivation. Until man is regenerate, there will be in his life's love both innocence above and the false love of self beneath. In states of deep repentance he is able, from the Lord, to separate these two: to preserve the innocence while shunning the evil motivation. John then represents a deep change in the life of each one of us-a change in why and how we do things. Where before there had been only ambition, there is now a real interest in the neighbor. Instead of looking to self alone, we begin to look to others.
     This is a state that must be lived to the full, without hypocrisy. Then man begins to be ready for a far more holy event. For the angel Gabriel came to Mary, and said: "Hail, thou that art highly favored; the Lord is with thee; blessed art thou among women." Then the angel told Mary that the Lord would be born, unto her. Her response portrays her quality: "Behold the handmaid of the Lord; be it unto me according to thy word." In Mary there is innocence that is beautiful. It is innocence that is entirely receptive-"Behold the handmaid of the Lord."

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And she responds with joy: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior."
     Once there is repentance, then the affection that is Mary can begin to rule with man. For Mary represents a love, the love of obeying truth in life.* This is beyond self-compulsion, for there is joy in it. It, and it alone, will lead Him to His incarnation. For the love of obeying truth in life is religion. It is the only way to heaven. As with Mary, in this love are innocence and receptivity, and the beginning of the joy of heaven. It is a love that must rule with man for its own full season; for spiritual changes do not come spontaneously. But when the full season has been served, then comes the fulfillment of Gabriel's promise. "And Joseph . . . went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David which is called Bethlehem . . . to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn."
* See AC 8337, 9230.

     Thus Divine love becomes incarnate. The Lord is born in man's heart. That is, love is born. This is love of the Lord, which animates the whole life. This incarnation is the Divine gift and it is the purpose of life. The whole Word prophesies it-the birth of the infant Lord in Bethlehem of Judea. What had been lost after the golden and silver ages of infancy and childhood is again found. This is that in the Lord, in love of Him, is the very reality of life. Divine love is life: the Lord is life. The birth of this love is protected. It is swaddled in innocence and is found in a place of deep humility; yet it is all powerful.
     On that Christmas morning, at the Divine birth, the deepest awe came upon the heavens. There was at first "silence in heaven."* And then came a flooding of joy. The angel spoke to the shepherds: "Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, who is Christ the Lord. And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men." Amen.
* Revelation 8: 1.

LESONS:     Micah 5: 1-7. Luke 2: 1-20. Arcana Coelestia 9230: 2.
MUSIC:     Liturgy, pages 522, 527, 525.
PRAYERS:     Liturgy, nos. 57, 114.

530

FORMATION OF CONSCIENCE AS A GOAL OF NEW CHURCH EDUCATION 1967

FORMATION OF CONSCIENCE AS A GOAL OF NEW CHURCH EDUCATION Rev. NORMAN H. REUTER 1967

     (Delivered at the Cathedral service on Charter Day, October 13, 1967.)

     The effort to envision and define true goals for education is of long standing, and is still being made. This is true not only in our church and within the Academy, but also in all other educational systems; indeed, in all fields of earnest intellectual inquiry. According to the Writings, that which is the end in view, the goal or objective, always qualifies and is the determinant in all that follows. Hence the conscious visualization of a goal, dedication to its achievement, and conscientious and systematic efforts to enter into its practical realization are of surpassing importance.
     To many the whole of education is implied and involved in the concept of learning, with emphasis on the process of learning rather than on the substance of what is learned and the purpose for which the learning is acquired. Yet learning is but a means to an end-never an end in itself. Learning is aimless, purposeless, unless it is designed to form and direct the mind-the spirit of man-to do something, to perform some use.
     For the state of being of genuine use is the fulfillment of life, both in this world and in the next. This is not only good, sound New Church doctrine, it is also the testimony of a great many non-religious scholars who have studied and dealt with the states of men trying to find fulfillment in their lives. The state of loneliness, aloneness, of feeling cut off from others, and so of seeming to be of no use to oneself or to others, is commonly recognized as the opposite of a state of fulfillment-the negation of a joyous state of being of some use. This cut off feeling leads to deep anxieties, eroding frustrations, mental instability, and even to insanity. And why should not a New Church man expect this to be the result of a mind trained to be centered in self, instead of being directed outward in the joyousness of use?
     But there is more to the matter than just turning the mind outward for the healing effects of the spheres of use rather than inward in the neurotic concern for self. There is the issue of guidance and direction in this turning, of how to determine what is really of use and what is actually selfish. Left to itself in the search for the answer to this puzzle, the human mind can, of and by itself, enter into a morass of confusing concepts, pursue blind-alley investigations, become possessed with a sense of the purposelessness of life as he finds it; so that a skeptical, eroding despair becomes the end result of its self-directed investigation.

531

     Again the informed and convinced New Church man should expect this result! For the Lord, while on earth, simply and clearly stated the reason. "Without Me, ye can do nothing,"* He said. The postulate of the self-directed investigator of the issues and goals of life is that he has some power of himself. The simple, basic teaching of all religion, and especially of the New Church, is that man is a vessel receptive of life, and is such a vessel as is his response to inflowing life.
* John 15: 5.
     This is but another way of saying that man must have revelation to discover the way, the truth, and the meaning of life. If mankind is out of order (and again this is not only the understanding of most religionists for ages upon ages, but also the testimony of the majority of non-religious social students), then it should be obvious that the disordered vessel must turn to the Source of life, to absolute order, that is, to God, and the revealing of order in His Word. The differences among men are not as to whether man is out of order, but as to what order is and how to deal with the situation.

     One of the prescriptions given in the Heavenly Doctrine for a return to order is the formation and development of conscience. There are many definitions of conscience given in the Writings. Only by a consideration of all of them can a composite concept of what is there meant by conscience be understood. In the New Jerusalem and its Heavenly Doctrine, no. 130, a most general definition is presented in these words: "Conscience is formed with man from the religious principle in which he is, according to its reception inwardly in himself." This definition is so universal that it is true of the various types of conscience that are possible. That there are various types of conscience is evident from the following quotations from the doctrines. "There is a true conscience, a spurious conscience, and a false conscience. Conscience is more true in proportion as it is formed from more genuine truths. In general, conscience is twofold, interior and exterior; and interior conscience is of spiritual good, which in its essence is truth, and exterior conscience is of moral and civil good, which in its essence is sincerity and justice, in general, uprightness."* Of this conscience of the internal man, and the contrasting conscience of the external man, it is further said: "the conscience of what is good consists in acting according to the precepts of faith from internal affection; but the conscience of what is just consists in acting according to civil and moral laws from external affections."**

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Again, it is said: "Conscience with those who are in charity toward the neighbor is the conscience of truth, because it is formed by the faith of truth; but with those who are in love to the Lord it is the conscience of good, because it is formed by the love of truth. The conscience of these is a superior conscience, and is called the perception of truth from good. They who have the conscience of truth are of the Lord's spiritual kingdom; but they who have the superior conscience, which is called perception, are of the Lord's celestial kingdom."*** These are only a few of the most general statements made about this subject.
* HD 139:4.
** HD 134.
*** HD 135.
     However, before going into any detail on this subject of conscience, we will want to reflect on what part in the psychology of the human mind it plays; what relation it has to the many other faculties which make up the mind, or spirit, of man. We will want to find out how and why it is said to serve as a conjunctive medium between God and man. Hence we must turn our attention first to a general analysis of the human mind, that we may know how and where conscience plays its part.

     We are told in the Heavenly Doctrine that most men have a mis- conceived idea of conscience, believing it to be a certain anxiety felt when things do not go well, identifying it with the perturbed feeling which arises when one's ruling love has been opposed, or when some act has brought the man into the danger of the loss of reputation or gain. The pangs and anxiety, often accompanied by unrest in the abdominal region then ensuing, are thought by many, the doctrine says, to be the stings or pangs of conscience. That such anxieties are not derived from a true conscience is very apparent to every thinking religious person, even from a superficial knowledge of truth, when reflecting upon the fact that the evil as well as the good have such anxiety when things do not go well for them.
     The reason for the prevalence of this belief becomes evident from a comparison of the psychology of the human mind as Divinely revealed with the modern science of psychology, according to the conclusions of which most men today form their ideas of the human mind.
     New Church men know that man lives in both worlds; that he is acted upon from within by the Lord through angels and spirits, and from without by means of sensations received from the world. On the other hand, modern psychology, for the most part, recognizes only one sphere of influence upon the mind, this being from the world, and thus from without.

533

A New Church man also knows that there are three discrete degrees of the mind; that the natural is the recipient and containant of the two higher, unpervertible degrees; that if a man receives only natural things, he remains natural, but that he can receive influx from either the spiritual or celestial planes of life by building the proper recipient vessels in the ultimate degree of his mind; and that as to his spirit he then becomes either spiritual or celestial, according to the nature of the influx, which in turn is determined by the nature of the receiving forms which have been prepared. But the psychology of the world considers the mind as a continuous degree, perfect or less perfect according to the nature of the influx from the world, largely ignoring the presence of hidden spiritual influx, which takes hold of the afflux and makes man a rational and free creature.
The revealed teaching is that man has a will in which are his loves and affections, and also an understanding in which are his ideas and thoughts; that this will and understanding are now separated in man, because through heredity the will is born perverted. Thus it is mercifully provided that man may form a new will in his intellectual part, the loves of which will again be wedded to the truths of his understanding. But those thinking from modern concepts of the mind's operation are confused as to the relation of man's love and his thoughts, not knowing that the one is the essence and the other the form. Some also deny the influence of heredity, and claim that man is born a sort of non-form upon which the forces of his external environment act gradually to mold him into the being which he becomes, often denying man's free choice, making him merely a puppet of his mental and physical environment.

Why are the two positions in such opposition? The answer is a simple one. One psychology has drawn its light and guidance from the Word of God, and confirmed this by human knowledge and experience. The other recognizes only human knowledge as authoritative. New Church thought about the human mind has the Divine wisdom of revelation as its source, and the facts of creation as its confirmation, and is thus an explanation of the relation and interaction of mental and spiritual forces based on Divinely revealed truth; while the theories of modern psychology are based on a doubt concerning, if not a denial of, the Divine, thus having as their sole authority the observational findings and the intellectual conclusions of the self-intelligent, who gather the appearances and fallacies of the senses to support whatever belief their fancies, governed by hidden loves, favor. Thus modern psychology is but the result of the labelling of those phenomena which the obscured eyes of the natural man can see, and then the vain, even though sincere, endeavor of a spiritually blind mind to connect these facts and phenomena and give them causes.

534

Moreover, this is done mostly by men who are totally ignorant of the world of causes, and disbelieve in Him who is the cause of all things. There should be little wonder, then, that such contrariety exists between the two sets of ideas.
     Nor is it strange that some men believe, among other false conceptions, that conscience is merely a natural anxiety-a thing of selfish origin, or a figment of the imagination-since their minds do not rise to that spiritual plane on which conscience operates, nor comprehend those spiritual values with which true conscience is concerned. Indeed, those who deny God and all that is spiritual cannot know what conscience is.* In the Spiritual Diary Swedenborg says: "I have often perceived and also heard . . . that they are unaware of what conscience is; thus scarcely one in a thousand knew."** And yet we read that without the wonderful provision of a conscience "no one could ever have been saved."*** If no one could ever be saved without a conscience, it is evident how important it is to know what conscience is, and even more important to form it within one's self, and to heed its guiding voice.
* AC 7490.
** SE 5855.
*** AC 863.
     Therefore it is now clearly revealed that conscience is a sense of "grief that one has acted contrary to the Divine commandments, also that one has thought contrary to them,"* and not an anxiety arising out of the fear that our evil thoughts and acts will be found out. For conscience is an internal dictate" formed from whatever of Divine wisdom a man has absorbed. This wisdom it is that points out what is right and what is wrong; the judgment thus not being based on human opinion, but on what is understood of that which is Divinely revealed.
* Ibid.

     Now, since conscience is formed from whatever of Divine wisdom a person knows, understands, acknowledges and believes, it is clear why those who have no knowledge of, or belief in, Divine things are said to be without conscience. However, this is said of what elsewhere in the Writings is called an internal conscience, or a true conscience; for moral and civil men, who are held in bonds by civil, moral and ethical considerations, are said to have an external conscience; and this, too, according to the general definition given in the New Jerusalem and its Heavenly Doctrine no. 130, is formed from principles in which they are, according to their reception inwardly in themselves.
     But note that this is not a fully accurate quotation of this passage, for that speaks of a "religious" principle in the man, and not one derived from human sources. Here is the key to why it is said that those who do not form their conscience from the "truths of faith" taken from the Word do not have a genuine conscience but rather what is called a spurious one-one concerned with the ends of the love of self or the world, and not with the things of love to the neighbor and the Lord.

535

For he who denies the Divine origin of the Two Great Commandments, and all that therein is involved, closes off in his mind the effect of God's working in his internal; while he merely creates in his external-the external that perishes with death-through the activity of self-intelligence, a counterfeit of that operation through moral and civil structures of thought; which patterns of thought are secretly, and even unknowingly to him, under the control of unregenerate loves. Hence while such a person, learned or simple, may be concerned with what is morally and civilly acceptable, his motivating force, when seen from within by the Lord, is revealed to be the love of self or the world, and not the love of the neighbor or the Lord. These higher loves, we are told, can inflow only from the Lord through His Word, being gifts and results of the process of regeneration. So it is taught that conscience is implanted by the Lord in the internal man, where there are nothing but goods and truths.* Also, this is why it is revealed that conscience-a true conscience-is a bond between God and man.** It is an intermediate which gives man the truths and yet leaves him in freedom to reject them-free to reject their dictate in his life.
* AC 978.
** AC 1835,
Is not the formation of such a true conscience, through truths perceived in the Lord's Word, an inmost and governing objective in the educational process, if that process is to have the broad view, the long view, eternity, in mind? This thought is one every student, as well as every teacher, will need to ponder with care; for if true it will create a wholly new educational system. And is that not just what the authors of the Academy Charter had in mind when they wrote: "The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrine of the New Jerusalem, and establishing the New Church . . . [by] promoting education in all its various forms"? We believe that this was their vision, and that its realization is the responsibility of us all: student and alumnus, as well as faculty member and administrator. We further believe that the Lord is on the side of all those engaged in this effort.

536

LORD'S TEMPTATIONS 1967

LORD'S TEMPTATIONS Rev. MORLEY D. RICH 1967

     The story in Genesis of Jacob's wrestling with the angel inwardly describes the temptation-combats of the man who is regenerating. But it also describes the temptations through which the Lord passed while He was in the world; and the changing of Jacob's name to Israel describes most interiorly how the Lord's true Human-that which He put on in the world from the Father, His soul-was made one with the Divine from which it came, one with the Father; and is then called the Divine Human.
     In order to understand this most arcane subject at all, we must recall to our minds the constitution of man and the characteristics of human temptation. For these things parallel and illuminate the Lord's Human and its temptations.
     Man is a mind, and, as it is said, the mind is the man. This is the same as saying that every man is a spirit as to his interiors. Now the mind which is the man is, to express it in the most simple words, composed of two parts or levels-an outer and an inner mind. The outer or lower part of a man's mind is that which is made up of his everyday thoughts, ideas, material concerns, and natural feelings or emotions. This is what he inherits, in large part, from his mother. The inner level of his mind-divided into two parts, will and understanding, and called in the Writings the rational mind-is composed of his ruling loves, his inmost affections, and his deepest ideas, beliefs and reflections about God and the things of religion and life. It is this rational level that makes him truly human and immortal, as distinguished from animals. And it is this part of the mind which gives him the ability to examine his actions and speech, and the emotions and thoughts of his lower mind, and to reflect upon and evaluate, restrain and discipline, his natural tendencies to evils of every kind: to perceive the quality of his lower desires and impulses, and the results to which they would lead if they were left unchecked. In large part, this is the plane of the mind which he inherits from his father; its ruling loves and the quality of its understanding before regeneration having the form and characteristics of the paternal heredity.
     Now genuine, spiritual temptation is of this rational mind. It is a combat in which the hells through evil spirits, and through man's hereditary loves of self and the world which first rule in the rational mind, attack his beginning loves to the Lord and of the neighbor; and in which the angels defend him by arousing his remaining affections of good and truth, and recalling to him whatever beliefs and spiritual affections he has had in the past.

537

The purpose of the hells is, gradually and unnoticed, to weaken man's love of the Lord; to make him uncertain as to the good of obeying the Lord's will; and to destroy his first belief in and affection for his fellow man which make in him the beginning of love toward the neighbor. If they can succeed in this, then they can lead him into all those escapist indulgences and excesses of the body which are so well known; and from these they can lead him gradually and unobtrusively to the final ultimate-the doing of actual evils against the commandments whereby they may utterly possess and destroy him.

This is stating the process of regeneration backwards; but it can be seen even more clearly if we trace the steps in a forward direction. Thus, if a man is brought up in childhood in an average moral and civil household, learning the difference between right and wrong on the external level by various means, he comes to adulthood with a basic belief in and an affirmative attitude toward obedience to the Lord's commandments, as far as his external behavior is concerned. Usually, therefore, he is able to restrain easily any obvious impulses toward actual theft, murder, adultery, and so on. These present no real problem to him, even though he does not yet see and recognize some of the more subtle forms of dishonesty and other evils, and has not yet seen the necessity of not entertaining them in his mind as well as not actually doing them.
Such being the case with most, the hells have to begin their work and influence on a more interior and hidden level. Thus they seek to intensify the more harmful and destructive affections and emotions of the lower mind; and they implant many forms of thought whereby a man may be tempted to justify himself: not in actual evils, but in the imagination of his thought and in those habits of the body which, while not actual evils, bear within them potentially the seeds of evil. They insinuate the idea that it does not matter what thoughts and imaginative pictures man entertains in his mind, as long as he does not ultimate them in the body. They whisper that he is not doing any harm to others by indulging them. Also, he is led to think that constant excesses in eating and drinking, disorderly habits of life, carelessness in little things, do not really matter, since none of these things are actual evils and in most instances harm only himself, if that; and it is in this superficial view that the hells endeavor to hold him.

538

     For if they can hold him long enough in this state, they can eventually begin to weaken even his basic resistance to actual evil. Thus, with excessive bodily indulgence and the inordinate love of pleasure, the desire for these grows stronger and stronger, and eventually leads to a man's using the methods of dishonesty and insincerity in his relations with others by which alone he can gain the means of gratifying his increasing desire; and, it may be noted, basic dishonesty includes many more forms of insincerity and indirect theft than merely the obvious and actual theft of goods and money. Again, the increasing pleasure which he derives from indulgences and entertainment-the delighting of the senses: this, if unchecked, inevitably leads to actual evil pleasures of the body, or to a real struggle with them.
     But let us suppose the best. Let us suppose that, as with millions of simple good people, the man wins through this stage of his progression. He begins slowly to realize certain basic truths of life; sees how his tendencies to indulgences and bad habits of all kinds may lead him to worse things; and how, even without that, they weaken his moral fibre and damage and limit his usefulness to others by clouding his mind, weakening his body, and sometimes even damaging his brain, and tend also to deprive him of many a useful, beneficial and highly enjoyable association with worthwhile people and friends. And with this realization, or rather, a series of such realizations, he slowly begins to set his own household, his own mental and bodily life, into something of external order and health.

     None of these preliminary testings and trials are really spiritual temptations, and they do not as yet serve as the ultimate bases of such temptations. But after a man has come into such an external order on these two levels of life the hells can no longer exercise an effective influence on these levels. So they have to go further into the essence of man's being; and this is where spiritual temptation really begins-after the reformation of man's external.
     For then the hells begin to attack that first love to the Lord and toward the neighbor which man has acquired from the Lord by his resistance to external evil, and by his conquest of those tendencies to lesser things which may lead to external evils, as well as by his first attempts to cast out of his mind even the desires for and the imaginations of evil. All spiritual temptation, we are taught, is essentially an attack by the hells on man's ruling love. So they try to weaken his love to the Lord and his first affection of charity toward the neighbor: toward the Word the human race, the church, his country, his parents and his family.

539

For if they can do this, then they can gradually separate him from all the root-affections of his childhood and youth which would help him, and which would reinforce his own resolution; and then he is cast adrift, rudderless and alone, an easy prey to the wicked winds of the world, which first soothe him beguilingly and afterwards would destroy him with hurricanes and floods of evil desires and actions.
     That is why, in temptations, every man finds that his interest in the Word cools; his affection for the uses and functions of the church fades; his trust of all his fellow men diminishes; and his love for his parents and family becomes very dim. For the truths of the Word have become uncomfortable, exposing his evils as they do. The church, with its implicit calling to higher duty, suffers by contrast with the easy life of slothfulness. His friends so often let him down by their occasional advice and criticism, as well as by their preoccupation with their own concerns, duties and functions. Most, if not all, of his fellow men appear to be utterly selfish and without thoughts of spiritual things; indifferent, and apathetic toward the vital concerns of their country. His family stands uncomfortably in his mind for all the small virtues, honesty, integrity and order of his childhood.

     These are typical of the thoughts and feelings brought to a man by evil spirits in temptation; and with all their power the hells seek by means of them to destroy man's first heavenly loves. The angels defend man, however, by other means which have been noted; and the result is that combat which is called temptation, and which is represented in the Word by Jacob's wrestling all night with the angel. Viewed in another way, this is really a conflict of delights. For the hells strive to intensify the delusive and temporary delights of evil, and to destroy the delights of good or prevent man at least from experiencing them. At the same time, the angels endeavor to bring man such delights as the satisfaction and pleasure of use, of occupation well done; the delight of righteousness exercised in his life; the joy of recreation properly proportioned; the longer and more lasting pleasantness brought by thrift, sobriety and perseverance in the face of difficulties; the indescribable exaltation of attendance at and devotion to the exercises of piety and the uses of the church; the greatly rewarding and solid satisfactions which come through good and lasting relationships with others and the tender remaining joyful affections of childhood.
     Such are some of the characteristics of spiritual temptations; and such temptation even goes so far that a man has to wrestle as it were with truth and good themselves. For this is what is involved in Jacob's wrestling with the angel, and also in the words spoken later by the angel: "for as a prince hast thou contended with God and men."

540

"God" here signifies truths-not God Himself, since no man can contend with God-and "men" refers to goods; and the struggle here pictured is that in which devils use even the truths in a man's mind and belief to persuade him to falsity and evil, and man must struggle to perceive and believe the right meaning and application of the truth.
     Thus, as an example, a man may have received the truth that all men are born into tendencies to evils of every kind. In temptation, evil spirits exaggerate and give a wrong interpretation of this truth in order to try to convince a man that, since it is so, he need have no love of or trust in his fellow men; that he himself cannot do anything about his hereditary tendencies; and that this logically justifies any indulgence, cruelty, revenge, or minor evils that he may practise. In other words, he must struggle against the twisting of and over-emphasis upon this particular truth so that it may not become an actual falsity. The same thing pertains to good. Thus, if it is right and honorable for a man to kill in defense of his country, what is the good of restraining himself from any physical violence in revenge for wrongs inflicted on him by others in any area of human life? What is the good of his giving up his own desires, if it does not seem that others either want to or have to give up theirs? As with truth, he must wrestle this through in relation to good until he sees the good as a good by itself, and loves it, not on account of others but for its own sake.

     All these things were present also in the temptations which the Lord admitted into Himself, but infinitely greater and more numerous; for He fought against all the hells in their order, and His alone was the victory, whereas with man it is not he who gains the victory but the Lord. In addition, and far beyond any mere man's temptations, the Lord also admitted into Himself temptations from the angels themselves, and fought and conquered in them. This is what is represented also by Jacob's wrestling with an angel, for Jacob there represented the Lord. This, that the Lord was tempted by the angels, is a most strange and amazing statement of the Writings; and we cannot fully understand it unless we also understand the Lord's temptation combats and His constitution when in the world.
     The Lord's purpose in coming into the world was to subdue the hells and order the heavens, so that men could once more perceive and choose good and truth, if they wanted to, without being so enslaved by the inflowing hells that they had no perception and no choice. Now in order to do this He had to meet the hells on their own ground, as it were; to take on some level of humanity which could admit and receive their influx.

541

This He did by taking on a body and an outer mind from Mary: a maternal human as it is called, having in it all human heredity-natural thoughts, feelings, emotions, and even the loves of self and the world. Such was His merely maternal human. It was not really a part of Himself, but it provided the plane or the battleground for temptation-combats; and as it did so, and with each victory by the Lord, this mere human was put off, was extirpated bit by bit as its use was fulfilled, until at the end nothing was left but the glorified Divine Human itself.
     And what was this Human itself? It was the Lord's inner mind, the rational itself; and in the beginning it was the same as a man's regenerated rational mind, for it was composed from the beginning, and thus differently from man's, of the heavenly loves of God and the neighbor. For this is the Human itself; and this is what, as he acquires these loves, makes man truly human.
     This Human itself, the regenerated rational, the Lord took on from the Divine itself which was His soul, and which is called the Father. It therefore also had potentially within it that universal Divine love which is the love of the whole human race. But this rational, and its heavenly loves, was as yet only human, though perfectly so. It was limited and finite, just as an angel's love to the Lord, though being purified and perfected, is yet limited and finite. It had to be tried and tested by temptation-combats, and it had to be glorified: enlarged to infinity and made Divine by the Lord's own work and struggle.

     All of this could be done only through the travail of many contests, many battles, with the evils of the hells flowing into the plane of His maternal human. As with men, the attack of the hells, though in the Lord's case massive and ferocious beyond human imagining, was upon that incipient love of the whole human race which was the core of His paternal rational, the Human itself. And this attack assumed many forms, even the appearances of the highest goods and truths, as well as the gross and obvious allurements of evil and falsity.
     Finally, and inmostly of all, the hells attacked the Lord's love of the human race even through the angels themselves; and although this is never the case with mere man, since he could never understand it, yet some of the temptations suffered by man can give us an inkling of how the Lord was tempted even by and through the heavens. These might be called celestial and Divine temptations to distinguish them from the finite, spiritual temptations of man.
     There are many good, true, and even heavenly loves and aspirations which, if unguided and untempered, can be used by the hells to weaken man s love to the Lord and toward the neighbor, and to sabotage his love for the higher degrees of the neighbor such as the Lord's kingdom and the whole human race.

542

Thus a man's love of his own country, if exaggerated, eventually diminishes his love for the Lord's heavenly kingdom, and for the human race, if he does not guide and temper it. His love of civil and political order can be used by the hells to persuade him that civil freedom is undesirable and should be destroyed as a mere permission of Providence, especially if it seems to lead to nothing but disorder, anarchy and the destruction of uses. His love of his marriage partner can be turned to selfish isolation from others. His first fierce love of the truth can be used to disaffect him toward his fellows, if they do not seem to have the same regard for it.. His hatred of external injustice and cruelty-a good thing in itself-can be used to arouse in him strong desires for revenge and violence outside of the law, and out of all proportion to the offenses. His desire for order and external righteousness can be used to mislead him into attempting to enforce order in even the smallest things in the private lives of his fellow man by multiplying laws and penalties. He can be led to believe that it would be better to have the oppression and tyranny of past ages than the uncertainties and confusion of our present freedom. Better the Jewish certainties of external conduct and ways of life than the uncertainties, doubts and confusion of the age of the rational mind! His compassion for the externally poor and unfortunate can be used to blind him to spiritual needs, and even to giving aid and comfort unwittingly to the criminal, the slothful, the ne'er-do-well and the careless.

These are very crude and comparatively limited illustrations of the temptations which the Lord suffered at the hands of the angels. But we need to go still further to understand them even in small measure. Such was the disorder in the spiritual world at the time of the Lord's advent that the hells had direct and active access to the heavens by way of the proprium of the angels. They could even arouse and activate the angels' quiescent loves of self and the world which they had had in the natural world. Though these loves had been conquered and laid to rest, as it were, such evils and falsities existed that the hells could re-activate them. This, by the way, was why the angels often suffered acute distress before the Lord's coming into the world; and it is why they experienced such relief and great joy when, by His conquest of the hells, the Lord made such infestation no longer possible.
It was in this way that it was really the hells through the proprium of the angels that tempted the Lord, not the angels themselves. In other words, the hells, defeated on the lower levels, now resorted to the last and highest level from which to attack the Lord's love of the whole human race.

543

     Yet the temptations did not appear in their true colors. For they appeared as even the highest goods and truths. A human parallel could be the way in which well-meaning and sincere persons can sometimes divert a man from his highest duty, from loyalty, or from a hard and strenuous endeavor by telling him that it is too hard; suggesting that other, lesser and easier forms of effort are just as good; and warning him of danger to his bodily and mental health if he persists in straining for some worthy cause or endeavor. Since, basically, the attack was on the Lord's love for the whole human race, the suggestions and insinuations made to Him would be something like this: well-meant suggestions on the part of the angels, prompted by the hells through their proprium, but without their knowledge, that since the whole human race was in such a low condition, it would be better to enforce obedience by spectacular miracles, by severe punishments, and by Divine commands governing every facet of human life until, it would be whispered, the race was in a more orderly state and could be given the freedom and opportunity of inner choice and regeneration.
     But the Lord conquered in even these the inmost of all temptations. He showed the angels, indeed, just how they were being used by the hells, and in so doing freed them from all such infestation in the future. In their last resort and last hiding place He uncovered the hells and their work, overcame them and reduced them to order; thereby not only restoring the opportunity for salvation but also opening to men the next step to or degree of mature freedom.
     So also His Human love of the race was strengthened and enlarged, and that in which it dwelt, the Human from the Father, became Divine, infinite, and one with the Father; and its love of the whole human race became one with the Divine love, also one with the Father. As a Prince, the Divine Jacob, the Lord, contended with God and men, with the truths and goods of the angelic heaven, and prevailed. Therefore He is also called "Israel" in the Word, for that means, "a prince of God." Therefore was He named in prophecy, "Prince of Peace"; and therefore also was peace on earth announced at His coming into the world.
PUBLICATION NOTE 1967

PUBLICATION NOTE FRANK S. ROSE 1967

Swedenborg's Selected Sentences, published in English for the first time as the January-March 1967 issue of NEW PHILOSOPHY, is now available as a separate paperbound booklet. The price is $l.00 and copies may be ordered either from the General Church Book Center or from Mr. E. Boyd Asplundh, treasurer of the Swedenborg Scientific Association. The mailing address in either case is Bryn Athyn, Pennsylvania 19009.

544

FIFTY-SECOND BRITISH ASSEMBLY 1967

     COLCHESTER, JULY 14-16, 1967

     British Assemblies have grown over the years. From the attendance at the Fifty-second, it looks as if the church building in Colchester was enlarged just in time. It is not just that there was room for all to sit in comfort for the sessions and services, but that all of the arrangements were easier, more comfortable and more pleasant.
     This was evident from the start, with the welcoming tea on Friday evening provided by the ladies of Theta Alpha in the schoolroom. This gave an opportunity for people to gather and chat informally, and "warm up" for the Assembly. We then moved into the church for the first session.

     First Session. The Right Rev. Willard D. Pendleton, Bishop of the General Church, opened the session with a short service of worship which included a reading from Genesis 40. There was evident delight that he had come with his wife, daughter and niece-the last two acting as secretaries of the roll. After his own opening remarks, the Bishop introduced the Rev. Frank Rose, who welcomed the Assembly and read messages of greeting from the Stockholm Society, the Northern Group in Heywood, Mr. George Herriot-Hunter, and the secretary of the General Conference of the New Church, the Rev. Claud Presland. The Bishop then introduced the speaker, Professor E. Bruce Glenn, Dean of the Academy of the New Church College, who spoke on "The Opening of the Natural Mind" [NEW CHURCH LIFE, November 1967, pp. 506-515]. He noted the trend toward the cult of irrationality and contrasted it with the teachings of the Writings about the opening of the mind through truth.
     The discussion was a little slow in gaining momentum, but it was clear that Dean Glenn's address had been much enjoyed and had stimulated much thought. The session closed at 9:00 p.m., with a hymn and the Benediction. People then moved into the schoolroom for wine and refreshments provided by courtesy of the Colchester Chapter of the Sons.

     Second Session. The Saturday morning session was opened with worship, followed by items of business. The Minutes of the 51st British Assembly as recorded in NEW CHURCH LIFE, November 1966, p. 549, were approved.

545

Reports of the chairman and treasurer of the British Finance Committee of the General Church were presented and accepted. The Assembly ratified the Bishop's re-appointment of Messrs. Herbert Ward and Kenneth Pryke as members of the BFC, and his nomination of Mr. Philip Waters as a new member of the committee. Mr. Thomas D. Hugill and Mr. Kenneth Glover were elected as auditors. There were reports from the editor of the News Letter, the chairman of the British Academy, and Miss Rinnah Acton, who sends out the religion lessons. In addition to this, thanks were expressed for the work that the Rev. Frank Coulson is doing on behalf of the Rev. Frank Rose with the Letchworth Group.
     Bishop Pendleton then took the rostrum for his presidential address, on the question: "What Is Man?" He showed how man has lost the sense of his nature and destiny because he has lost a belief in the Word. After a half-hour coffee break in the schoolroom the session was resumed for a discussion of the Bishop's address. A dozen people rose to comment or to ask questions. The Bishop dealt with both comments and questions in an effective and satisfying way.

     Third Session. Saturday lunch was in the marquee on the church grounds, and soon after lunch we assembled for the third session. After opening worship, the chairman called on the Rev. Herbert G. Mangredien, president of the General Conference of the New Church, to deliver a message of greeting from that body. Mr. Mongredien expressed his delight in being asked to speak to a British Assembly, and said that he considered it a historic occasion in the relations between the two bodies. Later, Bishop Pendleton thanked Mr. Mongredien and assured him of the good will of the General Church.
     The address itself was given by the Rev. Donald Rose and had the intriguing title: "Men of Armageddon." He showed how the biblical prophecy of Armageddon is related to the attacks made on the New Church, and in particular to the Gothenburg Trial. His lively talk was illustrated with maps and diagrams, and was well received.

     Assembly Social. The Assembly Social was held on Saturday night in the Embassy Suite, elegantly furnished and well suited to our needs. Mr. Geoffrey Pryke, aided by his sister Christine and others, put on a fast-moving program of games, dances and special items. Chief among these last was a monologue by Mrs. Frank Rose on her husband's first fifteen years in England. This humorous and affectionate account was illustrated with mime and sets of photographs going back to 1952.

546

There was also a short program of impromptu toasts, all contributing to a very happy social evening.
     Sunday Service. On Sunday morning the partition between the church and the schoolroom was removed for the Assembly service. Until then, the highest attendance at any Assembly service in England had been 210, in 1963 and 1965. We set out 230 chairs, and thought that would be ample; but we had to collect additional chairs from the marquee as a record 256 people filled the church. This comfortably filled the extended building-a thing we had not thought would happen for some years to come. And what a beautiful service it was, with a baptism and a talk for the children on the subject of baptism as well as the Bishop's sermon on "Laban"!

     Other Events. Between the service and lunch we had the problem of getting within the limits of Brian Appleton's camera for the group photograph. After lunch, Mrs. Stella Rose and her young people began gathering children to take them to the home and garden of Mr. and Mrs. Wallace Glover, where they looked after them so that the parents could attend the Holy Supper service. The service was very peaceful and moving. It included a short address by the Rev. Frank Rose on "Common Sharing."
     After the service, adults and children were reunited for the trip to "Hill Croft," home of Mr. and Mrs. Harold Wyncoll, for a most delightful garden party. Over two hundred people gathered in their garden, and the warmth of their welcome, as the sun gave its benediction. This provided a joyful close to a truly inspiring Assembly.

     Statistics. Attendance figures were as follows:

First Session     98
Second Session     108
Third Session     110

Assembly Service      256     (72 children)
Holy Supper           114     (101 communicants)
Assembly Social          130     (approximately)

     One hundred and sixty-nine people signed the roll. These included 80 from Colchester, 37 from London, 29 from other parts of England, 8 from South Africa, 7 from Bryn Athyn, 3 from Toronto, 2 from Glenview, 2 from Amsterdam, and one from Sydney, Australia.
     FRANK S. ROSE
          Secretary of the Assembly

547

NEW CHURCH CLUB 1967

The Assembly was preceded by a special meeting of the New Church Club, open to ladies. It was held in Swedenborg Hall on Thursday, July 13. The Right Rev. Willard D. Pendleton spoke on "The Academy of the New Church" to thirty-three people.
HANDS 1967

HANDS Rev. LORENTZ R. SONESON 1967

     Of all the parts of the human anatomy mentioned in the Old and New Testament, none occurs more often than the "hand." The term appears in over a thousand places in the Scriptures. And it is interesting to discover that most of the time the word "hand" or "hands" is used symbolically. Common usage of it in our own vocabulary provides a better understanding of the word as used in Divine revelation.
     When we say we will "give a person a hand," we mean that we will put our energy and power to his aid. We will assist him. For the human body is nearly helpless without the hands to carry out its accomplishments. Indeed, the whole of our will and understanding, operating through the body, is powerless to ultimate its ends without employing this part of our anatomy. Symbolically we say that "our hands are tied" when we are unable to carry out our desires.
     It is not surprising to read in the Writings that "hands" represent power. Scribes of the Old Testament frequently used the expression to signify the power of Jehovah:
     "The hand of the Lord was heavy upon them of Ashdod, and He destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. . . "*
* I Samuel 6: 6.
     "Thy right hand, O Lord, is become glorious in power: Thy right hand, O Lord, hath dashed in pieces the enemy."*
* Exodus 15: 6.
     "Shew thy marvelous lovingkindness, O Thou that savest by Thy right hand them which put their trust in Thee from those that rise up against them."*
* Psalm 17:7.
     When we read such expressions in the Word as: "We should be saved from our enemies, and from the hand of all that hate us," the connotation is obviously one of the power and strength of others.
     Throughout our daily life we frequently use the hands in gestures of meaning.

548

When we offer the hand of friendship in a handshake, it is universally understood. The shaking fist is interpreted as a threat of violence. When the hand is raised in an oath, it is understood to mean that all the strength of truth at one's disposal is offered in pledge; and the hand over the heart expresses the power of love. A child understands instinctively that father's extended hand means guidance, love and protection.
     Hands also played an integral part in the Jewish Church. During their rite of inauguration or ordination, two things took place. "Anointing, and the filling of the hand . . . and by the filling of the hand there took place inauguration to represent the Lord as to the Divine truth from Divine good, and thus power; for by 'the hand' is signified power."* The custom in the Christian Church and in the New Church is the "laying on of hands." During the ordination the one empowered to ordain places the hands upon the head of the candidate, representatively passing on the power of the Holy Spirit.
* AC 10019.

     Before the ritual of the Levites was organized, the ancients and the patriarchs would most solemnly pass on the birthright and blessing from father to son and grandson. This, too, was done by the placing of the hands upon the head.
     "And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first born."*
* Genesis 48:13, 14.
     At the time of the patriarchs, a father was as a priest in his own home. He represented the Lord. After the institution of the priesthood, this sacred honor was bestowed upon His representative on the chancel. The laying on of hands upon the congregation is symbolically re-enacted at the close of every worship by raised hands, embracing all present at the scene of worship. It represents that power of the Lord which is available to all who seek it humbly and sincerely.
     In a broader sense, however, the hands of the body represent all of the life of charity in good works. We are told to seek truth from the Lord in our understanding, to channel love residing in our will to the neighbor. But the real judge of a man is how his intentions are carried out into good works. Good and truth are as nothing unless ultimated in use. Charity is synonymous with serving our fellow man sincerely, justly and faithfully.

549

Good is synonymous with use, for genuine good seeks ultimation in acts of charity. The regenerate man spontaneously seeks ways of expressing his loves, and this is chiefly through the hands.

     We come to see the Lord Himself by the operations of His hands. Creation is the product of His love, and through it we come to understand our Creator. Similarly, we judge the neighbor. The good of the neighbor that is to be loved is not a gleam in the eye, or a quoted truth on the lips. Our measure of a man is in what he produces. The good of a man will show in his deeds. Even when we might suspect that charitable acts stem from a selfish intent, we are obliged to respect and honor the deed.
     This philosophy is one essential of sound education. Children come to learn what is right and orderly by recognition received when their actions are commendable. Wise parents and teachers know full well that children are motivated by unregenerate loves. But orderly works and noble deeds are the means by which both young and old learn of the good residing in the ultimate end. Everyone must first practice the externals of charity before the birth of the new will. This is the life of reformation.

     Furthermore, as we come to encourage, protect and preserve acts of charity in others, we avoid the risk of making spiritual judgments. It should not be our concern if charity is being practiced from selfish and ulterior motives in our neighbor. We are not responsible for the motives of others. We are asked only to acknowledge good deeds. Each man has a full portion of responsibility for making his own deeds of charity stem from a clean heart. The product of our own hands in service to the neighbor may be of tremendous aid to others. Nevertheless, they are not truly acts of charity unless they spring forth from good loves.
     Fortunately, in this world our intentions are easily disguised. We can present a pleasant and generous front to others, by daily performing good acts. We may receive the necessary encouragement from charitable neighbors, who express appreciation for the workings of our hands-yet not questioning our motives. It is possible to maintain such a life of pretense and hypocrisy for the duration of earthly existence. Our secret intent may be to gain recognition and worldly reputation. In fact, many of the visible acts of charity seen about us are so motivated. In this way, the Lord preserves mankind, and a semblance of order is maintained.
     But New Church men know that it is the love of a man, not just his hands' achievement, that forms the spiritual body. Good men, striving to turn their hands to useful ends because the Lord commands it, will eventually inherit a beautiful and youthfully vigorous body to dwell in forever.

550

They will acquire hands that will effectively ultimate good loves. The evil man, however, will find his spiritual body one that can only express his evil loves. He loses his earthly skills that reaped him honor and reputation through his pretentious acts of charity. His hands will lack the strength to carry out his selfish desires. He finds himself more useless and impotent.
     Because man appears as he loves in the other world, it is possible for an angel to read the whole of another's life in just his hands.* "He who knows the influx of successive into simultaneous order can comprehend how the angels can see in a man's hand all the thoughts and intentions of his mind. . . . The reason is that the hands are the ultimates of man, into which the deliberations and conclusions of his mind are determined, and there make what is simultaneous. And therefore it is said in the Word that it is 'written upon the hands.'"**
* See CL 261e.
** CL 314.
     The perversion of the truth that man's life appears in his hands, is evident in the palmist. Playing upon everyone's vague perception of this gift of angels, charlatans claim to see past, present and future events by mystically interpreting the lines in the palm. But the fact is that our earthly hands do disclose much more about ourselves than we realize. In Conjugial Love we are told that a wife is able to perceive her husband's affections when his hands are embracing her.*
* CL 314.
     Lovers know full well the power of communication between clasped hands. The sense of touch is extremely sensitive in the fingers and hands. For that reason, this remarkable form of 'communication should be preserved for married partners, lest misuse prior to marriage dull the senses.
     It can be seen, then, from historical evidence, personal experience and revealed doctrine that the hands of man represent a vast and important aspect of his life. He reveals himself to others through them. He communicates by means of them. And he exerts his strength with them. From this it is easy to understand why the correspondences of the hands are the true means by which man communicates. With his hands a man builds and enforces his love to the neighbor.
     If we desire to communicate our knowledge and love of the church to others, let it be by deed of hand, not only word of mouth. The power of the Lord communicated through the medium of a charitable act of the hand cannot he overestimated. Sincere, just and faithful performance of one s occupation reveals much to newcomers. Cheerful dedication to one's use, especially when reputation and honor are not the intended goals, presents the teachings of the New Church far more eloquently than mere words.

551

     If we reach out to touch our neighbor when he needs a helping hand, not only do the giver and receiver benefit, but all of the heavens rejoice. Though our hands may appear withered, ineffective and useless, the Lord miraculously cures them, turning them into powerful instruments for building the church. Strength comes from use-the daily practice of performing one's duty. Nothing is accomplished by the idle and empty hand. No one gains when the palm is extended to beg from others. It is only the life dedicated to service, with all strength available-exerted through back, shoulder, arm and the willing hand-that inherits the kingdom of heaven.
     In moments of self-examination, we would do well to let our eyes fall upon our own hands. To what pursuits are they dedicated? What have they accomplished in recent days, weeks, years? Do they represent the kind of life we would admire in others? Are they motivated by heavenly intentions? Do they take, or do they give?
     Doctrine confirms that our life is truly written in our hands: "Communications of the mind are effected thereby, because the hands are the ultimates of man and his firsts are together in the ultimates. By this sense [of touch through the hands] all things of the body and all things of the mind that are intermediate are held together in unbroken connection. Hence it is that Jesus touched infants; and that He healed the sick by the touch; and that they were healed who touched Him."*
* CL 396.
TENTH EASTERN CANADA DISTRICT ASSEMBLY 1967

TENTH EASTERN CANADA DISTRICT ASSEMBLY 1967

     CARYNDALE, ONTARIO, OCTOBER 7-9, 1967

     First Session. The Kitchener Society hosted the 1967 Eastern Canada District Assembly, which commenced at 3:30 p.m., Saturday, October 7. Proceedings started with a prayer and reading from the Word, after which the Rev. Geoffrey Childs, our pastor, welcomed everyone, making special mention of the fact that this was the Right Rev. Elmo C. Acton's first Assembly as a bishop. Bishop Acton extended greetings from Bishop Pendleton, and then delivered the episcopal address on the subject of "Eternal Light and Eternal Values."
     Bishop Acton pointed out that most men do believe in some way in the immortality of the soul. However, most of man's efforts today are spent in pursuing an external and moral life: a life without purpose and therefore to no eternal end.

552

Men know little about heaven and hell and life after death, and yet the information is available to them in the Word.
     Man is that in which the infinite end of creation is fulfilled. If we deny God, we deny the immortality of man, and vice versa. A belief in God has always been conjoined with some belief in man's immortality. The modern Christian belief is that man awaits the day of rising, to live in some other body on some specially created earth.
     Swedenborg, through education, pondered the Infinite conjoined with finite things, and came to the conclusion that the Infinite in and with the finite can effect conjunction and the end of creation, which is an angelic heaven from the human race. The conjunction of the Infinite and the finite in man is the acknowledgment and worship of God.
     God, who is infinite, is love itself and wisdom itself. He wishes to be conjoined with others and thus to make them happy to eternity. However, man can be conjoined to the Lord only through love to the Lord, from the Lord. Things proper to nature and proper to man are finite and limited. Eternal things are proper to the Lord, and from Him are seemingly proper to man.
     The Lord gives to everyone a perception of immortality and there are many evidences of this Divine influx: for example, the thoughts that men have when someone dies-and who does not believe that he is going to heaven? By death man puts off what is natural and puts on what is spiritual and eternal. The soul is the man himself and therefore the human form in perfection. All are immortal and have rationality and free will.
     We should do everything we can to determine what is temporal and what is eternal, and should think about eternal life and strive for things eternal in every situation, for in this there is great power.
     We cannot of ourselves acquire eternal life; it is adjoined to us if we shun evils as sins against God. Man should examine himself from time to time to see if he has been seeking after things of eternal value, and he should also study the Word, for this is the only doctrine which shows how man must live in the world to be happy to eternity. Bishop Acton closed with the question: "For what is a man profited if he gains the world and loses his soul?"

     Dance. At seven o'clock on Saturday evening we enjoyed supper, which was catered by Korene Schnarr, and at 8:30 p.m., dancing began. We were treated to entertainment during the intermission. This was provided by Leon Stroh, who was very effective as the one-armed flute player; Bishop and Mrs. Acton, assisted by Barbara Wiebe, who sang South African songs; and Cecil James, who recited an original poem about Caryndale.

553

An enjoyable evening was had by all.

     Services. The adult thanksgiving service on Sunday saw many people gather to worship together and enjoy a sermon by Bishop Acton, who stated that the origin of a harvest festival may be traced back to the Ancient Church. It is natural for man to give thanks to the Lord for the wonders he sees around him, and particularly when the abundance of the harvest is seen. But more than this, it is a religious celebration: a time to give thanks for spiritual food, and a time for reflection and self-examination; and unless these two things enter into this festival, our thanks are merely of the lips and all we are doing is glorifying our own accomplishments. Although it may appear that we achieve things of ourselves, it is by the use of festivals that we may remind ourselves that everything comes from the Lord. An abundant harvest can lead man to the conceit that he alone is responsible; and so can a poor harvest lead him to revile God and cheat and steal to supply his needs. These things will follow if man regards the festival from external conditions. We should pray only for sufficient food and wealth, which is meant in the Lord's Prayer by "give us this day our daily bread." When this is done sincerely, then there is praise to the Lord regardless of the external conditions existing at the time, for it is then known and believed that what has been provided is best for man's eternal welfare.
     A festival of thanksgiving should always include recollection of all the many benefits the Lord has provided for us in the past, and the realization that all good comes from Him. For unless we do this we cannot be in humility and therefore cannot receive the Lord's mercy. Whatever prosperity we enjoy in the church and our society is from the truth of the Word of the Lord in His second coming. Conjugial love is from the Lord alone, as are all the interior joys and blessings of society, school, home and family. Upon reflection we should see that all the blessings of spiritual and eternal life are from the Lord, and our capacity to feel the joy of praise and thanksgiving is measured by the fulness of our acknowledgment that all things are of His mercy.

     One thing stands in the way of this acknowledgment, that is, love of self. If we shun the evils of this love, we prepare the ground for the reception of the Lord's mercies and an understanding of them. And from understanding we will join our brethren in exclaiming from the heart: "O that men would praise the Lord for His mercy, and for His wonderful works to the sons of men."
     Sunday afternoon saw a return to the church of many people with their children, laden with fruit as a thanksgiving offering to the Lord.

554

Bishop Acton carried on the theme of the morning service with a delightful talk to the children.

     Second Session. On Sunday evening at eight o'clock the second session began. Bishop Acton introduced the Rev. Geoffrey Childs, who delivered a delightfully clear and timely paper entitled "Love of Country and Love of the Human Race."
     Mr. Childs began by quoting "one's country should be loved, not as one loves himself, but more than himself." He went on to point out that love of country is not so apparent in peace time, except on special occasions, but that it really shows up in times of war, when people put country before self. Since war is a pathetic permission of evil, it can be seen that the human race is in a sad spiritual state and in need of the Second Coming. A more powerful love than that of one's country is the love of the human race, and love for its salvation. So we should seek the means to end wars and establish the New Church, so that its truths are available to the whole human race.
     The Most Ancient Church, although spread all over the earth, and divided into nations, families and households, was still of a oneness, as it is in heaven, because all were in mutual love and charity. That is especially wonderful since the Lord would have this state come again to the human race; only more deeply, because now we have the Writings.
     The disunity and permissions of today have replaced the unity and charity of the ancient churches, because the love of dominion and of oneself have become more important; and we are told that even today, after the Second Coming, there are many predominantly evil nations on earth. The Lord wishes to join the nations of the earth into one Gorand Man, but cannot while there are still so many evils in nations. These evils have to be seen-as they come to the surface in wars, riots and revolution-recognized and rejected, so that the second coming of the Lord can be accepted and the nations healed.
     We must stand for law and morality, upholding the Ten Commandments, supporting civil freedom and opposing racial and all other prejudice. And above all we must benefit our country's spiritual good and thus the spiritual good of the human race, by endeavoring to be members of the church specific, because the hope of country and the human race lies with the New Church. It is the Divine truth of the Writings that will heal the nations and restore the Gorand Man of the human race.

     Third Session. At 10:30 am., Monday, October 9, the third session began with a business meeting. Mr. Fred Hasen then gave us some figures showing where those attending the Assembly had come from: Toronto, 66; Kitchener, 36; Caryndale, 42; Ancaster, 5; Hanover, 3; Bryn Athyn, 6; Wallenpaupack, 2; Preston, 2; Tiverton, 1; Owen Sound, 1.

555

     The Rev. Harold Cranch contributed greatly to the use of the Assembly and to our enjoyment of it with his paper on "The Doctrine of Use and the New Moral Law." Mr. Cranch stated that love cannot exist unless it is doing something. This is use. If a use furthers a heaven from the human race it is good; if not, it is against God's will and is immoral. Uses must be performed, and if they are done by man and man becomes part of them, man becomes part of the Lord's kingdom. The Lord is conjoined to man by means of uses, and man is in the Lord to the extent that he is in the love of use. To do good, and to be good, and to shun evils is to be of use, and by being of use to others we can experience real happiness. One purpose should be to teach moral principles to our children, showing them how to contribute to the good of society in a useful way.
     Those who practise the new morality say that a man should be left in freedom without any restrictions; they have no standards of judgment as to what is good or bad. Their only concern is for individuality, and they have a complete disregard for the welfare of others. The New Church teaches that we judge from love with mercy without disregarding Divine law. No work or service of man is of benefit to him unless it is of benefit and use to others. If we perform our uses in the work to which we are called, however humble it may be, we then serve all the higher uses as well. We must also perform uses to the church. These should include reading and study of the doctrines so that we may come into a better understanding of them, that we may then, through the Lord and with His help, make the church and its teachings known throughout the world. The true moral law is the law of use, and only as man studies and prepares himself can he be prepared for a kingdom of uses in the future.

     Banquet. At 7:00 p.m., we all met at the church hall for a delicious banquet catered by Miss Korene Schnarr. This followed open houses for all Assembly guests in the afternoon at the homes of the Robert Heinrichs and the Murray Hills. After the excellent meal, Mr. John Parker proposed a toast to the church. Mr. Fred Hasen presented centennial flags to Mrs. Alden and thanked those who had helped him to organize the Assembly. Then Mr. Robert Heinrichs, the toastmaster, introduced Professor Richard R. Gladish of Bryn Athyn, who treated us to a most informative and amusing history of the New Church in Kitchener and Toronto. Early in the talk he gave us a written quiz, which included identifying leaders of the Society from pictures projected on a screen. Prizes were awarded to the four persons with the highest scores.

556

     Professor Gladish stated that we must adhere to the mainstream of Divine revelation. It is the Lord who speaks to us in its pages, and we now have the opportunity of teaching the truths contained therein through our schools. After having glanced back at the history of our societies, we must realize that we are now on the threshold of a new age, an age in which people look with contempt on their forefathers. How can we exist under the threat of a nuclear holocaust? We have to believe that there is more in our belief than that which is offered elsewhere. We have the opportunity of educating our children in the New Church: first at home, where our beliefs should be lived and made real, and then in school for our children's further spiritual development. Our schools, under the leadership of our pastors, are continuing with rational purpose and quiet success. The Lord will never abandon us; He will ever be mindful of His own. But it is up to us to be continually striving to be His own.
     Mr. Heinrichs thanked Professor Gladish for his talk, then invited comments from Bishop Acton, who concluded by thanking Mr. Fred Hasen and the Rev. Geoffrey Childs for a delightful Assembly. He said how happy he was to be here as his first act as a bishop in the church. So ended an Assembly that will be long remembered by those who attended.
     A special vote of thanks is due to Mr. Fred Hasen and the Rev. Geoffrey Childs for organizing such a useful and delightful Assembly. Also, thanks to those who came from afar to help us enjoy the wonderful sphere and spirit of this weekend.
     PETER J. LERMITTE
WRITINGS: A SURVEY 1967

WRITINGS: A SURVEY 1967

     Appendix II

     A remarkable feature of the Writings is the insertion of Memorabilia between sections of the text in certain works. These relations have long been a source of embarrassment to some who were willing to accept the doctrinal parts of the Writings, and several questions do arise in connection with them. Why were the Memorabilia published? What use do they serve? How are they to be taken? Some consideration of these questions, however brief, must be included in any survey of the Writings.
     In regard to the first of these questions, we note the following statement. "I foresee that many who read the Memorabilia that are appended to the chapters of this book will believe them to be figments of the imagination.

557

But I declare in solemn truth that they are not inventions, but were truly seen and heard; not seen and heard in some state of the mind when asleep, but in a state of complete wakefulness."* Swedenborg's forebodings were justified. Count von Hopken urged him not to publish the Memorabilia, and Cuno wrote strongly to the same effect but he answered that he was commanded by the Lord to publish them.** The Memorabilia, then, were published by Divine command; and this indicates that they can perform uses to which the doctrinal parts of the Writings are not so well adapted.
* TCR 851.
** Docu. I: 66, II: 409, 416, 469.
The general uses of the Memorabilia, and therefore the reasons for this command, may be seen in the following teachings. The Memorabilia are in the place of miracles, and unless men read, believe and are affected by them, they will be unwilling to hear the interiors of the Word.* It is important to know what is in the spiritual world in order to understand the spiritual sense of the Word.** The literal sense of the Word is derived mostly from the appearances of the spiritual world***; and a knowledge of the Memorabilia is necessary for an understanding of the spiritual sense of the Word.****
*SD 4123.
** AE 410.
*** AE 503.
**** SE 6663.

Other uses may readily be seen. The Memorabilia bear a close relationship to the historicals of the letter of the Word, which are the first introduction to the spiritual truth of the Word. Indeed they may be thought of as the historicals of the spiritual world. They are the first of the Writings to be taught to children and the young; and an effective use of them, in conjunction with more doctrinal instruction, might be developed for new readers. They convey the facts of the spiritual world to the imagination, and are thus a means of introduction to the spiritual sense of the Word; they present in objective or spiritual-historical form the phenomena of the spiritual world, and also the general truths of doctrine; and they contain the doctrine of genuine truth as it is taught to newly arrived spirits who are in ignorance of genuine truth. In this last function they perform a use answering to that of the historicals in the letter of the Word, and they may be regarded as part of the spiritual- natural or internal-historical sense of the Word. Finally, in the field of general uses, we may note that sensual truth-which is defined in the Writings as seeing all things as created by God, each for some end, and in each an image of the kingdom of God*-is conveyed to the mind in the objective phenomena of the spiritual world revealed in the Memorabilia.
* AC 1434.

558

     Another use of the Memorabilia may be seen in this fact. It was an essential part of Swedenborg's preparation that he should be introduced to the spiritual world before he could enter into the spiritual sense of the Word and reveal it to men. That revelation could not have been made, it is said, "unless the nature of the things in the other world had been made known,"* and unless it had been given to Swedenborg to "have consort with the angels of heaven and to speak spiritually with them."** "In order that the true Christian religion might be manifested," it is said further, "it was necessary that someone should be introduced into the spiritual world and derive from the mouth of the Lord genuine truths out of the Word."*** This suggests an analogous use that might be made of the Memorabilia in the church; though the analogy should not be pressed to the point of suggesting that the newcomer should read them and nothing else, for Swedenborg was being instructed in doctrine at the same time as he was observing the phenomena described in these memorable relations.
* AC 67.
** LJ 42.
*** Inv. 38.
     To sum up: the Memorabilia can be of service in the church in these ways:
     1) They can make the spiritual world more real to us.
     2) They can serve as a basis for thought about and understanding of the spiritual world.
     3) They can show the relation of men to spirits and angels.
     4) They can illustrate how it is possible to live in two worlds.
     5) They can show the origins of thoughts and affections.
     6) They can illustrate the protection of the Divine Providence.
     7) They can show in a striking manner where our loves and our thoughts may lead us.
     8) They can give us an objective picture of the spiritual world; confirm and illustrate many truths of doctrine; and teach other truths without seeming to do so.
     9) They can help us to understand many things in the letter of the Word that would otherwise be obscure.
     10) They can serve as an introduction to the spiritual sense of the Word and thus to the Heavenly Doctrine itself.

     It is sometimes asked how the Memorabilia are to be taken. The question seems to arise out of their form.

559

There is a strong appearance in some of these relations that Swedenborg is writing allegorically, or is translating doctrinal truth into correspondential language and thus expressing it as made-up history. But all the experiences recorded were real and authentic. Swedenborg is describing things "truly seen and heard"; and the appearance noted arises out of the fact that the things seen were themselves representative forms and correspondences because they were seen in the spiritual world. The difference is as that between the first chapters of Genesis, in which the doctrine is expressed correspondentially in the form of made-up history, and the descriptions by the prophets of visions seen in heaven which were representative but were actually seen by them.
     Certain characteristics of the Memorabilia should also be noted. Thus, in recording conversations with angels, Swedenborg did not reproduce their speech verbatim, but translated it into Latin forms. In some instances, indeed, he summarized what he had heard as being the most convenient form of reporting.'*
* See CL 183.
     Also, it should be noted that the Memorabilia are not necessarily contemporaneous with the works in which they appear. In the case of those which are being repeated from earlier works this is, of course, obvious. A relation is inserted because of some connection between it and the doctrine which it follows, or, in at least one instance, precedes. An outstanding example is the relation early in True Christian Religion in which Swedenborg, charged by angels with having in his thought the idea of three gods, invited them to enter more deeply into his thought, where they would see that he had only the idea of one God.* It would seem almost incredible that there should be any trace in Swedenborg's mind of the idea of three Divine persons when he was writing that work. The experience had, in fact, occurred many years earlier; it was repeated here after the section on the Divine Esse because it had a bearing on the doctrine there developed.
* TCR 26.
     Finally, it may be mentioned in passing that the descriptions of life in angelic societies found in some of the Memorabilia-details of dress, buildings, social organization, and so on-need not be regarded as permanent and invariable. It seems evident that most of the societies Swedenborg visited, except for those specifically said to have been formed from previous religious dispensations, were more or less contemporaneous; and that they need not be regarded as models for societies formed later, or still to be formed in the future.

560

REVIEW 1967

SAUL, DAVID AND SOLOMON. By Hugo Lj. Odhner. General Church Publication Committee, Bryn Athyn, Pa., 1967. Cloth, pp. 113. Price, $2.5O.

     Although the story of Saul, David and Solomon is part of history, as recorded in Divinely inspired books of Scripture it is the Word of the Lord and its every detail contains the three interior senses which deal, respectively, with the Lord's glorification, the regeneration of man and the inner history of the church. This book, in which the author aims to present some highlights of the story of these three kings of united Israel, is aptly subtitled "The Parable of Three Kings." In it the story is told in its natural divisions and subdivisions, which image the series of the internal sense, with beauty and simplicity; and the exposition of the parable is interwoven with the chronicle, not as it mirrors the Lord's glorification, but as it relates to man's regeneration-the opening of the spiritual mind-and to the formation of the church.
     The Lord's efforts to regenerate man begin in childhood and continue to the end of life in the world and thereafter to eternity. Dr. Odhner here traces the development of the spiritual mind from childhood. The background is filled in by a consideration of the stories of Moses, the exodus and the conquest of Canaan leading to the days of the judges; seen as a period in which man, under the intermittent leading of a spurious conscience, is freed by one ideal after another, only to fall again. Samuel represents simple obedience and new repentance through which there comes into the mind authoritative truth seen in the Word itself- the kings. Saul is Divine truth in the literal sense, not in itself but as man sees it, and his death indicates the end of man's reliance upon appearances in the letter. David, whose flight before Saul represents the temptations through which man must pass before he can enter into spiritual uses, stands for the truths of charity, the truths of the spiritual sense, which form a spiritual conscience in the regenerated mind; and Solomon represents the celestial mind, the mind opened by love to the Lord to the celestial degree. Thus does the book trace the development of the church and the opening of the human mind; and the parallel Second Advent series is worked out toward the end.
     To regard this book as presenting the internal sense of the story of Saul, David and Solomon would be to place oneself at variance with the authors' intent and careful language.

561

As Dr. Odhner points out, the Writings give a detailed exposition of the internal sense of only two books of the Old Testament Word, Genesis and Exodus, and they give only general and sometimes scanty indications of the continuity of the spiritual sense of that part of the Word with which we are concerned here. But the doctrines which find their correspondential ultimates in the inspired story are fully developed in the Writings and the general representations are plainly stated; and out of a ripe scholarship in the fields of scripture and doctrine the author here offers an interpretative series that may be accepted with confidence.

A most valuable feature of this book is its constructive approach to the problem of the personal evils which marred the lives of Saul, David and Solomon. These evils are not glossed over, explained away or concealed. But neither do we find here a debunking of characters who have been revered and even loved from childhood as representatives of the Lord. It is a teaching of the Writings that what is negative in the letter of the Word becomes positive in the internal sense, and that personal evils did not prevent the kings of Israel from representing the regenerating man, and even the Lord. Dr. Odhner here shows that the increasing degeneracy of David represents the Lord's increasing awareness of the real nature of His maternal heredity and how the maternal human was eradicated, and also the hidden evils which self-examination discovers to the man in whom a spiritual conscience has been formed; and that Solomon's multiple marriages, to take another example, represent the Lord's love of the universal church. Thus our thought is turned from what is negative to what is of use; and we are given a basis for understanding why the crimes and cruelties of the first three kings of Israel are not only given a place in the Divine Word but are so prominent a feature of the inspired story.
New Church men sometimes express regret that they do not know the Old Testament Word as they should. Here is a book that may do much to remedy that situation. Both the telling and the unfolding of the parable move livingly, and fidelity to the truth is tempered by compassion for human frailty. The pace never slackens, nor is the reader lured from the path to become entangled in the thickets of detail; yet the book is replete with scriptural and doctrinal allusions which invite a return for reflective browsing after reading straight through to grasp the general sweep of thought presented. While this book should delight the mature New Church man, it may be of particular value to young people who are struggling to replace their childhood faith in the literal Word with an adult concept which embraces both the letter and the spirit.

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TWO IDEAS OF GOD 1967

TWO IDEAS OF GOD Editor 1967

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 Business Manager. Notification of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     A recurring problem in theology, and one which has come to the fore again recently, is that of reconciling two ideas of God: the ideas that He is the ultimate Reality behind the universe, and that He is here and near to every loving heart. Philosophically the problem is to define God as both transcendent and immanent, and this in such a way that justice is done to both aspects of the truth; avoiding the pitfalls of both deism and pantheism which, respectively, make the Divine so remote as to deny a personal God and obliterate all distinction as to God and man.
     As we would expect, the Writings solve this problem. God, they teach, is both transcendent and immanent; yet He is a Divinely-Human personal God, and His creation is not continuous with Him. There is but one Divine, and in itself that Divine is indeed above the heavens and the earth; but by proceeding it is in and with angels and men in the good they will and do and the truth they think and speak; and the Divine proceeding, the Divine in heaven and the church, is the same Divine. Similarly, the Divine is in all created things as in finite receptacles.
     This concept, as developed in the Writings, affirms both the transcendence and the immanence of God and shows that, far from being contradictory, both ideas are essential to a concept of the Divine. It is vital to our thinking. The Lord is discretely separate from creation, and in one aspect, to use the language of appearance, He is so remote that the totality of creation is under His view and government. But the same Lord is the Heavenly Father of all His creatures; infinitely aware of each one as an individual, and each the center of His love.

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ANGEL GABRIEL 1967

ANGEL GABRIEL Editor 1967

     In the Hebrew celestial hierarchy, Gabriel, whose name means "man of God" or "God hath shown Himself mighty," is one of the seven archangels. His function in Scripture is clearly that of a revealing messenger of God. To Daniel he explained a vision and a decree; to Zacharias he foretold the coming of a son and declared his name; and to Mary he announced the virgin birth of the Lord, the name by which He should be called, and the reason for this.
     According to the Writings, however, Gabriel is not the name of an archangel, or of any person in heaven. Specifically it is the name of an angelic society, so called from its function: that of teaching from the Word that Jehovah came into the world, and that the Human which He took on there is the "Son of God" and therefore Divine. Thus Gabriel is the angelic society to which was entrusted the use of making all announcements in both worlds of the Lord's advent.
     So the angel who appeared to Zacharias and to Mary was an emissary, and he gave the name of the Gabriel society for which he spoke. While there is no teaching to this effect, we may conjecture-having regard to this society's function-that the angel who proclaimed the Lord's birth to the shepherds was of the Gabriel society, and that the "multitude of the heavenly host" which suddenly appeared with him was the entire society. We may conjecture also that the star which led the Wise Men was that same society, but seen at a distance and therefore in that form.
     However, the name, Gabriel, represents more generally all in heaven who are in wisdom concerning the Lord and worship Him; abstractly, those truths of the Word which evangelize concerning the Lord. So the angel Gabriel stands for that in man which announces the coming of the Lord to his mind, and for the use which is open to all who acknowledge the Lord in His Divine Human-the use of proclaiming His second advent.
SUFFER LITTLE CHILDREN TO COME 1967

SUFFER LITTLE CHILDREN TO COME Editor 1967

The rhythms of worship in a living church are not reserved for adults. In conformity with the Lord's injunction, "Suffer little children to come unto Me," they begin in childhood; and in initiating their children into the worship of the Lord, and keeping them in it, parents discharge one of the responsibilities involved in baptism. When a child has been baptized, the parents are charged to lead him to acknowledge the Lord as his God and Father, to teach him the Lord's Prayer and the Ten Commandments, and to instruct him in the Sacred Scripture and the Heavenly Doctrine; and all of this implies external worship, as it looks to preparation for internal worship in adult life.

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     Most infants are probably initiated into worship by learning to fold their hands and close their eyes when the blessing is said before meals; and they are then introduced further by degrees as they learn to join in the blessing, to repeat the Lord's Prayer with mother or father at bedtime, and to enter into family worship. Then, as their abilities develop, they can be encouraged also to read the Word for themselves and to pray to the Lord in private. But the time comes when they should be introduced into the public worship of the Lord; and it is the thought of the church that the most appropriate setting for this, where possible, is the family service in which the children not only worship in the sphere of adults-an important requirement because of their immaturity-but worship in family units, and in which instruction is given that is adapted to their states and needs.

     Important uses can be served by regular participation in a family service, whether it is held in one of our churches or in an isolated home. Not only are there praise, prayer, the hearing of the Word and instruction. Remains can be implanted, associations formed and habits instilled, the benefits of which may long outlast childhood. Perhaps there is at times some confusion of thought about these things. More should be envisioned in taking children to church than "exposure" to remains! Indeed it may be questioned whether the physical presence of a child at a service automatically insures the implantation of remains. Order is pre-requisite to influx, and for order preparation is necessary. This is a matter not only of explanation but also of judgment as to states. In general, it may be suggested that a child who is not yet old enough to be in a state of order throughout family worship is not yet ready to benefit from the family service held in church.
     Parents who love their children will surely wish that they may be firmly established in the worship of the Lord. Apart from its immediate uses, the family service is an important means to that end. Like adults, children will not always be interested in worship, and as they are not capable of self-compulsion, they must be compelled, not harshly but gently yet firmly. However, children who are taken to family service by parents who obviously enjoy it, and make it a shared experience rather than acting as escorts, are more likely to respond than those who are sent-sent by parents whose own churchgoing is not allowed to interfere with other things! Happy is the child who is prepared for the worship of the Lord as a joyous practice freely followed.

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SWEDENBORG AND PIKE 1967

SWEDENBORG AND PIKE PAUL ZACHARIAS 1967

Editor of NEW CHURCH LIFE:

     It seems that NEW CHURCH LIFE readers Cole, Kintner, Riley, and perhaps others, have misconstrued my position as outlined in the July Issue, and so, with your permission, I would like to express my views on this matter very simply and clearly.
     I, personally, believe implicitly in the doctrine of the Virgin Birth as expounded in the Writings of Swedenborg. It is scriptural; it is an integral part of New Church theology; it fits easily and rationally into my own theological complex. In this, as in all theological matters, I believe we are required to think as of ourselves; and to be intellectually honest with ourselves, and, more importantly, with the Lord. On this basis I accept the doctrine of the Virgin Birth whole-heartedly and without reservation.
     At the same time I recognize the fact that millions of genuinely good people in the world, both clergy and laity, do not accept the New Church version of the Lord's incarnation; yet they look upon the Lord Jesus Christ as being Divine-perfect God and perfect Man. And it is inconceivable to me that their concept, which differs from ours in detail, automatically excludes them from all the privileges and responsibilities of the kingdom of heaven. And this is precisely the implication of your writers! If this be the case-if salvation is dependent upon adherence to a long list of theological tenets, couched in Swedenborgian language-then heaven must be a fearfully lonely, rigid and dull spiritual region. No place (state) for one who is interested in living.
     Virtually everything Swedenborg says points in the opposite direction:
our motives, our affections, our states of being, our relationships with God and man-these are the vital qualities that makes us human beings, both here and hereafter. I in no way minimize the place of revealed truth. Truth is an essential part of life and we could not possibly be whole persons without mental concepts and ideas. But I believe they are the means to a higher end. Just as our skeleton (without which life is impossible) is hidden from view by flesh and skin, just so, I believe, truths are to be subservient to the higher uses of affections.
     The thing that concerns me is that so often in life intellectual differences (and their deeper origins) hinder and finally rupture human relationships. Surely there is room for a wide variety of sincere opinion in the sight of God! Swedenborg's concept of variety in the spiritual world is a tremendous and thrilling picture.
     As for Bishop Pike, as I understand it, he does not categorically deny the doctrine of the Virgin Birth; rather, he holds it in abeyance, awaiting further insight.

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In the meantime he has reservations. He's being honest about it. But let's give the man credit where credit is due. He does reject the traditional view of the Trinity; he says that God is supremely manifest in Jesus Christ; he believes implicitly in the personal and immediate resurrection of the human spirit; he is convinced that love, expressed and shared, is the highest value in life. So, as I suggest, let's give the man credit where credit is due. He is trying to break through the old, shopworn creeds.

     Undoubtedly Pike has some erroneous theological beliefs, but to a greater or lesser extent, don't we all! I would hope that every New Church man would be honest enough to admit (or at least realize within himself) that some of his beliefs are incomplete, perhaps even distorted. Without this open, searching attitude, how else can we grow, spiritually speaking? Certainly no spiritually growing person consciously clings to false ideas; but being finite, limited beings, still largely on the natural plane, we are open to error. No human being is infallible. Swedenborg observes that every man and angel, without exception, lives and thinks in appearances. Only the Lord is absolute, Divine truth. This being the case, how can we be so sure that our view is the only correct one? And again, Swedenborg constantly reminds us that spiritual maturation is an endless process. No one ever really arrives at the ultimate destination. So I would suggest that we relax and enjoy each other, and the journey, a bit more!
     The Rev. Norman Riley refers to the gradual increase in General Church membership, and the gradual decline of the Convention membership. True enough. It is entirely conceivable that by the year 2067 the General Church could have 10,000 members and the Convention could be extinct. But I'm not sure that this in itself proves very much. Personally I am convinced the Lord knows what He is doing, and I'm not too much concerned about numbers. Divine love and wisdom will prevail in the world, and that is all that really matters
     The more important question is: "How much, and in what ways, have we contributed to the establishment of His kingdom upon earth?"
     PAUL ZACHARIAS
     Church of the Good Shepherd
     Kitchener, Ontario, Canada

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DIRECTORY 1967

DIRECTORY WILLARD D. PENDLETON 1967

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils

Bishop:     Right Rev. Willard D. Pendleton
Bishop Emeritus: Right Rev. George de Charms
Secretary:     Rev. Robert S. Junge

     CONSISTORY

     Bishop Willard D. Pendleton
Right Rev. Elmo C. Acton; Right Rev. George de Charms; Rev. Messrs. Harold C. Cranch; W. Cairns Henderson, Secretary; Robert S. Junge; Louis B. King; Hugo Lj. Odhner; Martin Pryke; Norman H. Reuter; Erik Sandstrom.

"General Church of the New Jerusalem"

(A corporation of Pennsylvania)

OFFICERS OF THE CORPORATION

Right Rev. Willard D. Pendleton, President
Right Rev. Elmo C. Acton, Vice President
Mr. Stephen Pitcairn, Secretary
Mr. L. E. Gyllenhaal, Treasurer

     BOARD OF DIRECTORS OF THE CORPORATION

Right Rev. Willard D. Pendleton; Right Rev. Elmo C. Acton; Right Rev. George de Charms; Kesniel C. Acton, Esq.; Mr. Gordon Anderson; Mr. Lester Asplundh; Mr. Robert H. Asplundh; Mr. Horace W. Brewer; Mr. Gordon D. Cockerell; George C. Doering, Esq.; Mr. Charles H. Ebert, Jr.; Mr. Alan B. Fuller; Mr. Alfred H. Hasen; Mr. Kent Hyatt; Mr. James F. Junge; Mr. William R. Kintner; Mr. Edward B. Lee, Jr.; Mr. Willard McCardell; Mr. Garthowen Pitcairn; Mr. Lachlan Pitcairn; Mr. Stephen Pitcairn; Mr. Oliver I. Powell; Mr. Owen Pryke; Mr. John W. Rose; Mr. Roy H. Rose; Mr. David H. Stebbing; Mr. Ray Synnestvedt; Mr. Marvin J. Walker; Mr. Robert E. Walter; Mr. George H. Woodard.

     The Clergy

     Bishops

PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Bishop of the General Church. Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa. 19009

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ACTON, ELMO CARMAN. Ordained, June 14, 1925; 2nd Degree, August 5, 1928; 3rd Degree, June 4, 1967. Dean of the Bryn Athyn Church. Address: Bryn Athyn, Pa. 19009

DE CHARMS, GEORGE. Ordained June 28, 1914; 2nd Degree, June 19, 1916; 3rd Degree, March 11, 1928. Bishop Emeritus of the General Church. Vice President, Academy of the New Church, Bryn Athyn, Pa. 19009

Pastors

ACTON, ALFRED. Ordained June 19, 1964; 2nd Degree, October 30, 1966. Assistant to the Pastor of the Immanuel Church, Glenview, Illinois. Pastor of Sharon Church, Chicago. Instructor in the Immanuel Church School. Address: 5220 North Wayne Avenue, Chicago, Illinois 60640

ASPLUNDH, KURT HORIGAN. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Pastor of the Pittsburgh Society. Address: 6901 Yorkshire Drive, Pittsburgh, Pa. 15208

BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Jonkoping and Oslo Circles. Editor of NOVA ECCLESIA. Address: Aladdinsvagen 27, Bromma, Sweden.

BUSS, PETER MARTIN. Ordained June 19, 1964; 2nd Degree, May 16, 1965. Superintendent of the South African Mission. Visiting Pastor to isolated members and groups in South Africa. Address: 42 Pitlochry Road, Westville, Natal, Republic of South Africa.

CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Pastor of the Carmel Church, Blair, Ontario. Address: R. R. 1, Blair, Ontario, Canada.

COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd Degree, October 30, 1966. Assistant to the Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Madison, St. Paul-Minneapolis Circles, St. Louis Group. Address: 2700 Park Lane, Glenview, Illinois 60025

CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada. Address: 2 Lorraine Gardens, Islington, Ontario, Canada.

FRANSON, ROY. Ordained June 19, 1953; 2nd Degree, January 29, 1956. Visiting Pastor to the Southeastern States, resident in Miami, Florida. Address: 6721 Arbor Drive, Miramar, Florida 33023

GILL, ALAN. Ordained June 14, 1925; 2nd Degree, June 19, 1926. Address: 9 Ireton Road, Colchester, England.

GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd Degree, August 5, 1928. Address: 3508 Linneman Street, Glenview, Illinois 60025

GOODENOUGH, DANIEL WEBSTER. Ordained June 19, 1965; 2nd Degree, December 10 1967. Visiting Pastor to the New York and North Jersey Circles. Instructor in Religion and History, Academy of the New Church, Bryn Athyn, Pa. 19009

HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd Degree, April 6, 1958. Pastor of the Durban Society. Address: 1 Mowbray Place, Musgrave Road, Durban, Natal, Republic of South Africa.

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HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Part-time Assistant to the Pastor of the Kitchener Society. Address: R. R. 1, Blair, Ontario, Canada.

HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935; Editor of NEW CHURCH LIFE. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa. 19009

HOLM, BERNARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Visiting Pastor in South Ohio and to the Erie Circle. Address: 10613 Le Marie Drive, Sharonville, Cincinnati, Ohio 45241

HOWARD, GEOFFREY HORACE. Ordained June 19, 1961; 2nd Degree, June 2, 1963. Resident Pastor of the Tucson Circle. Visiting Pastor to Phoenix, Arizona, and San Diego, California. Address: 2536 N. Stewart Avenue, Tucson, Arizona 85716

JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Secretary of the General Church. Address: Bryn Athyn, Pa. 19009

KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953. Pastor of the Immanuel Church, Glenview, Illinois. Address: 73 Park Drive, Glenview, Illinois 60025

NEMITZ, KURT PAUL. Ordained June 16, 1963; 2nd Degree, March 27, 1966. Assistant to the Pastor in Scandinavia. Address: Stockeldsvadgen 13, Spanga, Sweden.

ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Special Teacher of Theology and Philosophy, Academy of the New Church, Bryn Athyn, Pa. 19009

ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2nd Degree, October 11, 1942. Professor of Church History and Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa. 19009

PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Principal of the Boys School, Academy of the New Church, Bryn Athyn, Pa. 19009

PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Executive Vice President, Academy of the New Church. Address: Bryn Athyn, Pa. 19009

REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Pastor of the Detroit Society. Address: 280 East Long Lake Road, Troy, Mich. 48084

RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Visiting Pastor of the Central Western District, resident in Denver, Colorado. Address: 1055 Vine Street, Denver, Colorado 80206

ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Secretary of the Council of the Clergy. Director, General Church Religion Lessons. Chairman, General Church Translation Committee. Visiting Pastor to the Montreal Circle. Address: 3375 Baldwin Road, Huntingdon Valley, Pa. 19006

ROSE, DONALD LESLIE. Ordained June 16, 1957; 2nd Degree, June 23, 1963. Pastor of Michael Church, London, England. Visiting Pastor to the Circle in Paris. Address: 135 Mantilla Road, Tooting, London, SW. 17, England.

ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Colchester Society. Visiting Pastor to the isolated in Great Britain and to the Circle at The Hague. Address: 185 Maldon Road, Colchester, England.

SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Visiting Pastor to the Cleveland (North Ohio) Circle. Professor of Theology and Religion, Academy of the New Church, Bryn Athyn, Pa. 19009

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SCHNARR, FREDERICK LAURIER. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Pastor of the Washington, D. C., Society. Visiting Pastor in North and South Carolina. Address: Box 1248, 116 Enterprise Road, Rt. 556, Mitchellville, Md. 21109

SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church in charge of elementary education. Principal of the Bryn Athyn Elementary School. Visiting Pastor to the Connecticut Group. Address: Bryn Athyn, Pa. 19009

SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd Degree, May 16, 1965. Pastor of the Los Angeles Society. Visiting Pastor to San Francisco. Address: 346 Riverdale Drive, Glendale, Calif. 91204

STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Director of Music, Bryn Athyn Church. Visiting Pastor to the Massachusetts Group. Address: Bryn Athyn, Pa. 19009

TAYLOR, DOUGLAS McLEOD. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Pastor of the Hurstville Society. Address: 22 Dudley Street, Penshurst, New South Wales, Australia.

WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2nd Degree, June 19, 1926. Professor Emeritus of History, Academy of the New Church, Bryn Athyn, Pa. 19009

     Ministers

BOOLSEN, GUDMUND ULLRICH. Ordained June 19, 1961. Address: DCC, APO 23, New York, New York 09023

CRANCH, RAYMOND GREENLEAR. Ordained June 19, 1922. Address: Bryn Athyn, Pa. 19009

FIGUEIEEDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janeiro Society, Brazil. Address: Rua Henrique Fleiuss 155, Apt. 405, Tijuca, Rio de Janeiro, Brazil.

HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965. Visiting Minister to the Pacific Northwest, resident in Dawson Creek, British Columbia, Canada. Address: 1108 96th Avenue, Dawson Creek, British Columbia, Canada.

VAN RIJ, DERYCK. Ordained June 11, 1967. Address: 46 Manning Road, Durban, Natal, Republic of South Africa.

     Authorized Candidates

ROGERS, NORBERT BRUCE. Authorized February 1, 1965. Instructor in Religion and Latin, Academy of the New Church, Bryn Athyn, Pa. 19009

     Guyana Mission

     Pastor-in-Charge

ALGERNON, HENRY. Ordained, 1st and 2nd Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, Guyana. Address: 85 William Street, Kitty, EC. Demerara, Guyana.

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     South African Mission

     Pastors

BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Bantu Community School, PB. 912, Ladysmith, Natal.

MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965. Pastor of the Enkumba Society. Address: Enkumba Bantu School, PB. Bulwer, Natal.

NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent. Pastor of the Clermont Society. Address: 1701-31st Avenue, Clermont Township, P.O. Clernaville, Natal.

SIBEKO, PAUL PEFENI. Ordained October 3, 1948; 2nd Degree, March 23, 1958. Pastor of the Alexandra Society, Pastor of the Mofolo Society, Visiting Pastor to Greylingstad and Balfour. Address: 159, 11th Avenue, Alexandra Township, Jo hannesburg, Transvaal.

ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the KwaMashu Society. Address: C.847, KwaMashu Township, Durban, Natal.

     Candidates

MBATHA, A. Authorized 1965. Assistant to the Pastor of the Alexandra Society. Address: do the Pastor.

MEHIZE, PROVIDENCE. Authorized 1965. Assistant to the Pastor of the Kent Manor Society. Address: do the Pastor.

     Societies and Circles

     Societies

BRYN ATHYN CHURCH                         Rt. Rev. Willard D. Pendleton
CARMEL CHURCH OF KITCHENER, ONTARIO          Rev. Geoffrey S. Childs
COLCHESTER SOCIETY, ENGLAND               Rev. Frank S. Rose
DETROIT SOCIETY, MICHIGAN               Rev. Norman H. Reuter
DURBAN SOCIETY, NATAL, SOUTH AFRICA          Rev. Daniel W. Heinrichs
HURSTVILLE SOCIETY, N. S. W., AUSTRALIA     Rev. Douglas McL. Taylor
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS     Rev. Louis B. King
LOS ANGELES SOCIETY, CALIFORNIA          Rev. Lorentz R. Soneson
MICHAEL CHURCH, LONDON, ENGLAND          Rev. Donald L. Rose
OLIVET CHURCH, TORONTO, ONTARIO          Rev. Harold C. Cranch
PITTSBURGH SOCIETY                    Rev. Kurt H. Asplundh
RIO DE JANEIRO SOCIETY, BRAZIL.          Rev. Jose Lopes de Figueiredo
SHARON CHURCH, CHICAGO, ILLINOIS          Rev. Alfred Acton (Resident)
STOCKHOLM SOCIETY, SWEDEN               Rev. Bjorn A. H. Boyesen
WASHINGTON SOCIETY, D. C.               Rev. Frederick L. Schnarr

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     Circles

                                   Visiting Pastor or Minister

COPENHAGEN, DENMARK                    Rev. Bjorn A. H. Boyesen
DAWSON CREEK, BRITISH COLUMBIA, CANADA     Rev. Willard L. D. Heinrichs (Resident)
DENVER, COLORADO                         Rev. Morley D. Rich
ERIE, PENNSYLVANIA                    Rev. B. David Holm
FORT WORTH, TEXAS                         Rev. Morley D. Rich
THE HAGUE, HOLLAND                    Rev. Frank S. Rose
JONKOPING, SWEDEN                         Rev. Bjorn A. H. Boyesen
MADISON, WISCONSIN                    Rev. Robert H. P. Cole
MIAMI, FLORIDA                         Rev. Roy Franson
MONTREAL, CANADA                         Rev. Norbert H. Rogers
NEW YORK, N. J.                         Rev. Daniel W. Goodenough
NORTH JERSEY                         Rev. Daniel W. Goodenough
NORTH OHIO                              Rev. Erik Sandstrom
OSLO, NORWAY                         Rev. Bjorn A. H. Boyesen
PARIS, FRANCE                         Rev. Donald L. Rose
ST. PAUL-MINNEAPOLIS, MINNESOTA          Rev. Robert H. P. Cole
SAN DIEGO, CALIFORNIA                    Rev. Geoffrey H. Howard
SAN FRANCISCO, CALIFORNIA               Rev. Lorentz R. Soneson
SOUTH OHIO                              Rev. B. David Holm
TUCSON, ARIZONA                         Rev. Geoffrey H. Howard

     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.

     WILLARD D. PENDLETON
          Bishop

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     Committees of the General Church

                                        Chairman

British Finance Committee               Rev. Frank S. Rose
General Church Publication Committee     Rev. Robert S. Junge
General Church Religion Lessons          Rev. Norbert H. Rogers
Operating Policy Committee               Rt. Rev. Willard D. Pendleton
Orphanage Committee                    Mr. Philip C. Pendleton
Pension Committee                         Mr. George H. Woodard
Revolving Building Fund Committee          Mr. L. E. Gyllenhaal
Salary Committee                         Mr. Robert E. Walter
Sound Recording Committee               Rev. W. Cairns Henderson
Translation Committee                    Rev. Norbert H. Rogers
Visual Education Committee               Mrs. Anne B. Finkeldey (Agent)

Address all Committees, Bryn Athyn, Pa. except the following:

Rev. Frank S. Rose
185 Maldon Road, Colchester, England
The Academy of the New Church
APPLICATIONS FOR ADMISSION 1967

APPLICATIONS FOR ADMISSION 1967

Preliminary letters regarding applications for admission to any of the schools of the Academy of the New Church for the academic year 1968-1969 should reach the Director of Admissions before February 1, 1968. This deadline applies both to new applications and to applications for re-admission of students already in attendance. Completed application forms and accompanying material should be received before April 1, 1968, and applications for student work and/or specific scholarship funds should be received before May 1, 1968.
Applications for assistance under the Frederick Emanuel Doering Trust Fund to enable male Canadian students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U: S. A., for the school year 1968-1969 should be received by one of the undermentioned before March 31, 1968. Before filing their applications, students should first obtain their acceptance from the Academy, which should be done as soon as possible. Any of the undermentioned will be happy to give any further information or help that may be needed.

Rev. Harold C. Cranch
2 Lorraine Gardens
Islington, Ontario

Rev. Geoffrey Childs
R.R. 1, Blair
Ontario

Rev. W. L. D. Heinrichs
1408-96th Avenue
Dawson Creek, B. C.

574

Church News 1967

Church News VERA L. POWELL 1967

     CHARTER DAY

     Visitors to Bryn Athyn for the Charter Day celebration, 1967, were certainly aware that the Academy has entered the era of physical expansion. The procession of students, faculty and corporation from Benade Hall to the Cathedral reached almost from portal to portal. A brand new dormitory built for college women, and named by the Board that weekend, Alice Grant Hall, was open for inspection, as was the newly named Childs Hall, the recently constructed dormitory for college men. Near by stood the soon-to-be-completed Theological School and College classroom building. These buildings, together with Pitcairn Hall, are to form the nucleus of a separate campus for the College.
     The annual Thursday evening program was held in the Asplundh Field House, and featured the Physical Education Department, demonstrating the development of skills and physical fitness in both the Boys and the Girls schools. Friday afternoon, while the football team and the newly formed cross country team both won victories, the last wall of Stuart Hall crumbled. By next Charter Day a new dormitory for secondary school boys will stand on the old site.
     With all this physical expansion and development it might seem that the spirit of the occasion was, "away with the old and on with the new," but this was not so. In his address in the Cathedral [pp. 530-535] the Rev. Norman Reuter stressed that the goal of New Church education is to serve the church, and to look to the development in the individual of a true spiritual conscience-an abiding trust.
     The banquet program on Saturday evening focussed on the Academy's traditional seal, which was displayed both on the Academy banner and in an artificial floral reproduction of an early painting of the seal made on a large scale by students of the College. The toastmaster of the evening, the Rev. Martin Pryke, introduced the theme to the more than seven hundred guests present by recounting some of the background of the seal. He noted that the design did not work out until the lion, representative of the Lord, was chosen for the top of the emblem. The first speaker, the Rev. Dandridge Pendleton, Principal of the Boys School, told a parable, "Michael Slaying the Dragon," showing the courage our young men need in fighting the evils of the world. Professor Morna Hyatt, Principal of the Gins School, gave a picture of the young New Church woman, symbolized by "The Eagle Brooding Over Her Young' She was followed by the Dean of the College, Professor E. Bruce Glenn, whose topic was "The Nunc Licet Temple." He spoke of the spirit of free, intellectual inquiry into the truths of faith which should be present in the Academy's College. "Aaron's Mitre," symbol in the remaining quarter of the Academy's seal, was the Rev. Cairns Henderson's subject, and as its Dean he spoke of the aim and hope of the Theological School as the graduation of young men equipped and moved to lead to the wisdom of life that is represented by the priestly mitre.
     The celebration of Charter Day was concluded by the President of the Academy, the Right Rev. Willard D. Pendleton, who stated that the Academy is still well represented by its original seal. The essential purpose has not changed. Development from principle is much more than physical expansion: it moves forward from an enduring center-the Divine truth of the Lord.
     VERA L. POWELL

575

General Church of the New Jerusalem 1967

General Church of the New Jerusalem ROBERT S. JUNGE 1967

     Announcements

     ANNUAL COUNCIL MEETINGS

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the Corporation of the General Church have been scheduled to take place in the week of January 21-27, 1968, at Bryn Athyn, Pennsylvania.
     ROBERT S. JUNGE,
          Secretary
MINISTERIAL CHANGES 1967

MINISTERIAL CHANGES 1967

     The Rev. Geoffrey Childs, pastor of the Kitchener Society, has accepted a call to the pastorate of the Detroit Society, effective September 1, 1968.
     The Rev. Norman H. Reuter has resigned from the pastorate of the Detroit Society. Effective September 1, 1968, he will become a pastoral assistant to the Bishop.
     The Rev. Norbert H. Rogers has accepted appointment, effective immediately, as visiting pastor to the Montreal Circle. He will succeed the Rev. Harold C. Cranch.