PREDESTINATION TO HEAVEN 1969

PREDESTINATION TO HEAVEN Rev. W. CAIRNS HENDERSON 1969

[Frontispiece: Photo of Chapel of the San Diego Circle]

     NEW CHURCH LIFE
VOL. LXXXIX JANUARY, 1969           No. 1
     "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matthew 7:7)

     As traditional beliefs, values and goals are discarded, the intellectual spirit of the age becomes one of questioning, seeking, imploring or demanding. Thinking men search for a sense of identity, both individually and in relation to society; and because it is human to do so, look for meaning, purpose, and therefore direction, in life. Some do believe there is a meaning to their existence, but fail to find any definition for it in society; others are certain only of their uncertainty and can do no more than ask: Who am I? Why am I here? Where am I going? Where should I be going? But since many have rejected the Divine assurance given in the text, do not understand and really believe it, or as yet do not know of it, their questions remain unanswered and the search ends in frustration.
     Even the man of the church may find himself in a predicament of his own making when he contemplates himself, his life and his future in relation to these questions. Because he has the Word, he knows the answers, and because he accepts the Word as an authoritative revelation of Divine truth he does not doubt that it speaks truly. But the very answers given by the Word may seem remote, unreal, and without validity for him. Through over-concentration, his own or that of others, on certain teachings of the Writings, to the detriment of other teachings which are equally vital to a complete and therefore true picture, he may reach false conclusions; and these conclusions may influence him deeply, because he mistakenly ascribes to them the authority which belongs to the truth of the Word.
     The truth is that the Lord wills the salvation of every man, woman and child. That is a fundamental teaching of the Writings, and it is the spiritual meaning of our text. The Divine love is in all men, as well the evil as the good, and the Lord acts toward them as a father toward his children, only infinitely more so. Men may turn away from Him, but the Lord never withdraws from anyone. Therefore it is that the Lord can assure us: "Everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened"-the perfect assurance which prompts His invitation to ask, seek and knock, and which should inspire us to accept it. Not, of course, that everyone is to receive whatever he asks, for men may ask many things that are not
for their good, but that whatever a man asks, not from himself but from the Lord, will be given; for those who ask from the Lord are in the Lord, and the Lord in them, and these have all power, insomuch that whatever they will they can do.

     Another way in which the Writings put this fundamental truth is to say that all men are predestined to heaven. Evidently this does not imply that salvation is pre-determined or fore-ordained in a way that negates freedom of choice. Such a thing could not come from the Divine, to which it is contrary; the beings thus produced would not be human, and therefore would not be angels; and the Writings testify not only to the existence of the hells but also that they are eternal. What it does mean is that in the creation of every individual man the Lord has no other will for him than that he shall become an angel. But that is far from being the whole story. Man is not just created for the purpose of entering into heaven; he is provided with all the means of doing so; for what the Divine love wills the Divine wisdom provides as means to the end of the Divine love. To every person whom He creates the Lord gives all the means of salvation, all the faculties and capacities and abilities necessary to use those means, and the power both to choose to use them for that purpose and to implement the choice when made; and that is what is meant by the teaching that all men are predestined to heaven-so created that all may go to heaven, if they so choose.
     If men were not so created that without exception they can go to heaven it could not be said that all men are predestined to heaven, and the teaching that the end of creation is a heaven from the human race would be without meaning; for no fruit can transcend the limitations of its seed. But this is not the case. In the first place, all are born men, and thus have the image of God in them. This image is the ability to understand truth, which is from the Divine wisdom, and the ability to will and do good, which is from the Divine love; and it remains in every sane man and is not eradicated.

In every man the Lord implants the faculties of will and understanding-the will to receive and react to good, the understanding to receive and react to truth-and the faculties of liberty and rationality; and these faculties are the Lord's in man, in which He is continually with man.
     It is true that every man is born natural; but it is also true that he is born to become spiritual, and he becomes spiritual by acknowledging God, not doing evil because it is against God, and doing good because it is accordant with God. The knowledge of God, and of good and evil, is revealed in the Word, and in the Divine Providence is given in its essential form in all religions; and the Lord continually flows into man's will with a power that enables him to shun evils, and into his understanding with a power that enables him to think that there is a God, although it is noted that one of these cannot be done without the other. Unless man thinks that there is a God he will not really shun evils, and unless he shuns evils he does not really think that there is a God.
     Furthermore, although every man is born with an evil heredity, this does not consist in actual evil but in tendencies to evil; and from first infancy, throughout childhood and thereafter, the Lord implants secretly in his mind remains of good and truth. These remains do not become man's own until he has been regenerated; but they are means through which the Lord can inflow, and by means of unseen associate angels and spirits the Lord keeps every man in equilibrium between good and evil, so that the power to choose the one and shun the other is a real power. In His will that all men shall become angels the Lord does these things for every man. Therefore the Writings make the impressive statement that no one who wishes to be saved is left without a knowledge of the means, or without the power by which he may be saved. No matter what the appearance may be, that is the truth of the matter.

     When the Writings say these things they are not speaking of man as an ideal abstraction, or even of just some men; they are speaking of every man, woman and child born into the world. Therefore it would be a tragic mistake as well as a distortion of the truth for the man of the church to denigrate himself to the point of seeing himself as virtually doomed to failure in spiritual things because of his hereditary and actual evils. There are many teachings in the Writings about the utter depravity of the natural man, many teachings which state plainly that he is nothing but evil and hell-bent. But it is not intended that man should allow himself to be so obsessed by these teachings as to conclude that whatever may be possible for others, salvation in his case is so improbable as to be scarcely worth considering!

Indeed it may be said that the effort to induce this state of hopelessness is one of the most subtle made by the hells-the effort to persuade man to open the gates and surrender without offering even token resistance.

     These teachings are but a part of the Word-a very necessary part, but still only a part. If a man would have a true mental picture of himself that picture must be formed from the total teaching of the Word, and in the light of that teaching he may see himself as one who is indeed natural, but one who is capable of becoming spiritual or celestial through regeneration. The Word does show in no uncertain terms what the natural man is, but it also shows him as, in that state, the object of the Lord's infinite mercy and compassion; as nevertheless created for eternal life in heaven; and, as we have seen, as provided by the Lord with all the endowments, faculties, capabilities and means which are necessary for the attainment of that end. Unless all these elements are included the mental picture is not a true one, but is either blurred or distorted; for man is not merely what he is but what he can become and the means for so becoming. Since man is the Lord's creature, the only picture that is accurate is one that shows him in relation to the Lord and the Lord's will and provision for him.

     However, it is not in contemplation of self, either in relation to the evil in which he is or to the good into which he may yet comet that man enters with the Lord into the end for which he was created. He does this-and in so doing finds his identity as an individual and in relation to society, and thus finds meaning and purpose and direction in life-by turning his mind away from self to use. To say that man is created for heaven, for a blessed and happy life there to eternity, is to say that he was created to become a form of use, to society in this life and to the Lord's kingdom in both worlds; for use, which is from the Lord and indeed is the Lord, is heaven, and use is eternal life and happiness in heaven. Use is what the Lord loves in man, and use is that for which He creates man. Hence the Writings say that man was created that he might be a form of love and wisdom, and that to be such, and thus truly a man, he ought to be a charity in form, not from himself but from the Lord, by perpetually doing the good of use to the neighbor from affection and delight.
     By use is meant the unselfish and unselfconscious performance to the neighbor of services which look to his spiritual as well as his natural welfare, and this without any end of recompense; services which by their quality seek to influence him toward what is good and true, honorable and decorous, just and fair.

In the life of use man achieves self-forgetfulness, not only because his mind is turned away from self and its concerns to the Lord and the neighbor, but because in that life he finds himself as a man and earns a proper respect for self; not for the proprium, but for the self which has chosen to subordinate itself and become an instrument of use in the Lord's hands.

     Now what are the implications of these teachings? Every man is created to become an angel, and he is created to succeed in this; for the Lord who wills the end does not stint the means. Quite obviously this does not mean that success is inevitable, that we can simply leave the issue to the Lord. Nor does it mean that success will be easy; the Lord nowhere promises that regeneration will be easy. But it does mean that salvation is possible and that none who truly desire it will fail to receive it. Only, and this is crucial, we must realize that while the Lord gives salvation, He does so as man seeks it as of himself; and having realized this, we must believe that the as-of-self really works and that it will work for us, if only we will use it. If we do that, the Lord and all the heavens are on our side; but if we do not, we receive nothing.
     That is why the Lord says: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." It is common in all Divine worship, we are told, that man should first will, desire and pray, and the Lord then answers, informs and does; otherwise man does not receive anything Divine. The Lord answers such as call upon Him, and gives to those who ask. It is true that the Lord gives them to ask, and what to ask, and that He knows their needs beforehand. Still, se wills that man should first ask, in order that he may act as if of himself, and that what he asks for may be appropriated to him as if his own. So is it with the salvation every man was created to receive from the Lord.
     Let us, then, believe in our Divinely ordained destiny, and in the Lord's will and ability to lead us to it. And let us then act on that belief; confident that as we ask it shall be given us, that as we seek we shall find, and that as we knock it shall be opened unto us. Amen.

     LESSONS: Ezekiel 33:7-19. Matthew 7:1-12. DP 322, 324.
     MUSIC: Liturgy, pages 491, 475, 456.
     PRAYERS: Liturgy, nos. 93, 133.

MEN OF ARMAGEDDON 1969

MEN OF ARMAGEDDON Rev. DONALD L. ROSE 1969

     It is written in the book of Revelation: "And he gathered them together into a place called in the Hebrew tongue Armageddon."* Only once in the whole of the Bible is the word, Armageddon, used. But how many imaginations have been stirred by it! Some great battle of high significance; some great battle of supernatural dimensions.
     * Revelation 16:16
     But what is Armageddon? What is the battle about? When is Armageddon and where is Armageddon? And who are those gathered to battle? Who are the men of Armageddon?
     The Writings leave us in no doubt as to what the battle is about. It is a battle of falsities against truths, specifically a battle to destroy the New Church-a battle stirred up by the love of rule and pre-eminence.* It is said to be a collision between the Old Church and the New Church.** And let us realize at the outset that the impetus to the battle comes from the dragon who pursued the woman into the wilderness***; for the unclean spirits who instigated the battle came from the mouth of the dragon and from the beast of the dragon, the beast with the feet of a bear.
     * AR 707
     ** Ibid
     *** Revelation 12
     When is this battle fought? Those people in the world who believe in Armageddon think that it will be fought some day in the future. Some say, soon-perhaps in the sixties. But when do we say it is? In one sense it is timeless-every occasion on which falsities attack the truths of the New Church. However, there is a point in time to which we may refer; and in this we differ from others who are interested in this part of the Bible. We say that the Last Judgment took place over two hundred years ago. To be sure, we see applications of the teachings concerning that judgment to our day and to our lives, now and in the future; but we point to the year 1757 as the year of the Last Judgment. And when is Armageddon? It is the thesis of this address that the time of Armageddon is the sixties, the seventeen-sixties-the years immediately following the Last Judgment.
     Is not this observation true? During the years in which the Arcana Coelestia was published we do not find battle stirred up against it. And during the year 1757 we do not find a great deal on earth that mirrored the event which took place in the spiritual world.

However, in the years following the Last Judgment, very quietly, nay, secretly, certain things took place in the natural world which deserve the name of Armageddon. Then, later in the sixties, things came out into the open. When shall we say is the anniversary of the Gothenburg Trial, the "most important and the most solemn" trial since the crucifixion of the Lord? One may say that it stretched out for ten or twelve years; but the notable events in it took place in the late seventeen-sixties.

     What are the most important dates in history? This can be answered only in a long perspective. And will not the time of the Gothenburg Trial loom large in the true view of history? There are evident similarities between this trial and that of the Lord; and neither was seen as a great historical watershed when it was taking place. Yet we see in each instance a trial stirred up by religious malice; a failure to find witnesses to establish guilt; an appeal to temporal authorities; and a seeming triumph by the forces of evil.
     Yet Gothenburg is a place. Where was Armageddon? We can identify it with one geographic location. Armageddon can be pictured as taking place in England, Sweden and Germany. Armageddon occurred in the human mind. You may say that this is in the spiritual world, or that it is in the natural world. Both are true. Certain things took place in the 1760's in the world of spirits that may be called Armageddon, and certain things happened in the affairs of men in England, Sweden and Germany.
     But who are the men of Armageddon? They are specific persons, whether they live in the natural or the spiritual world. Some in the spiritual world were called "Armageddons" or Armageddoni*; and when these lived in the world they must have included Englishmen and others from the Reformed Christian world. We can point to certain bishops in England, to certain Swedish clerics, and to a certain German theologian, Johan August Ernesti.
     * AR 839; TCR 113
     Let us look at the scene in the natural world the year after the Last Judgment. Then we must look at England; for there five books of the Writings were published, and they were boldly sent out to all the ecclesiastical powers, to the priests at Oxford, to the bishops, and to the nobility. As we consider this bold proclamation, a passage of Scripture comes to mind to which we shall be referring again: "Lo, He speaketh boldly, and they say nothing unto Him. Do the rulers know indeed that this is the very Christ?"* The reaction seemed to be silence and nothing more.

But things were happening; discussions took place, and plans were made.** They were unobtrusive and effective. We will refer to this again, for the Writings give us a hint of what look place behind the scenes.
     * John 7:26
     ** SD 6098, 6101

     For the moment let us move to Germany. Two years after the Last Judgment a man there became a professor of theology in Leipzig and as such was in a position to produce a learned publication. This publication, with the imprint of a bear, was to appear throughout the sixties, and was to contain the most notable theological reactions to the truths of the New Church. For people are interested in what the accepted: leaders have to say. One is reminded of the saying, "Have any of the rulers or of the Pharisees believed on Him,"* and of a Memorable Relation about men of Armageddon which describes what happened to certain men "when they were promoted to more eminent offices in the church."**
     * John 7:48
     ** AR 839
     The magazine was called New Theological Library. Its editor and sole contributor was Dr. J. A. Ernesti, a man who actually became the subject of a Memorable Relation in True Christian Religion.* It seems amazing that one of the Memorabilia is, as it were, against a man living in the natural world. But it treats of a conflict that was taking place in the world of spirits, and the conflict there was directly associated with the spirits of men living in the world.
     * See "Reply to Ernesti" and TCR 137
     Recall from the Apocalypse that the dragon was cast out into the earth, there being no place for him any more in heaven.* This means a casting down into the world of spirits "The dragon was cast out of heaven into the world of spirits, and they who are there are in conjunction with men on earth. . . . Every man is in conjunction with those who are in the world of spirits."** Ernesti was in conjunction with those described in True Christian Religion 137. We relate the turmoil in the world of spirits to the saying that the dragon "knoweth that he hath but a short time"; for this means that he knows that a new church is about to be on the earth.***
     * Revelation 12:8, 9. AR 552
     ** AR 558
     *** AR 559
     The publication of five books of the Writings in 1758 prompted Ernesti to do a review of the Arcana Coelestia. His antagonism is noticeable but not severe, and he gives a good idea of the contents. He says: "We do not fear that many people will read the work, or suffer themselves to be seduced by it."* This review would have been noticed by the famous Immanuel Kant, and it is probably what brought the Arcana to the attention of a clergyman in southern Germany who became so interested in the parts about life after death that he translated them into German.

He seems to have been the first person to suffer persecution for translating and advocating the Writings. His name was C. F. Oetinger, and the reference to him and to a letter he wrote from Wurtemburg in Ecclesiastical History of the New Church gives him a special place in New Church history and in our present story.
     * NEW CHURCH LIFE, 1912, p. 115

     We may say that Armageddon was brewing in 1763 when the Four Doctrines were written. It was not disclosed at the time, but Swedenborg was aware of fierce opposition in the other world from the "dragonists" of Christendom endeavoring to resist and extinguish the doctrines.* One such opponent was an English bishop who died in 1760 or 1761; and to him goes the credit for sabotaging Swedenborg's efforts to bring Heaven and Hell and four other works before the public eye in England. "He accomplished this, so that nothing is now heard of them [the books."]**
     * AR 532
     ** SD 6098
     Although Swedenborg recorded this in the Spiritual Diary, it was not disclosed that there was opposition to the Foul Doctrines, or that a kind of successful Armageddon had occurred in England. There was no secret, however, about Dr. Ernesti's reactions to the Four Doctrines. The review in his magazine suggests that the reader may be confused and not see the basic Socinianism and naturalism in the doctrines. He makes light of the saying that they were written by command of the Lord, and refers condescendingly to a "story which is supposed to have taken place in heaven."*
     * NEW CHURCH LIFE, 1912, pp. 149, 150
     But we are in the sixties now, so let us move through the story in sequence. The month is July, the year 1765. Swedenborg sets out from Stockholm and travels 300 miles to Gothenburg, where he will take ship for Holland. What he carried with him was potential dynamite. It was the manuscript of Apocalypse Revealed, a work destined to have repercussions in the Christian world. It talked about the meaning of the dragon, and it identified certain English bishops as being among those involved in the battle of Armageddon.
     The last time Swedenborg had been in Gothenburg was in 1759, when he had set the world wondering by telling about the fire in Stockholm days before any report of it reached the city of Gothenburg. Now he was invited out by learned men, and two among them became New Church men. They are mentioned in Ecclesiastical History.

"About those in Gothenburg; Beyer, Rosen and the others." Dr. Gabriel Beyer in particular became a close friend of Swedenborg and a brave advocate of the Heavenly Doctrine. There is no conclusive evidence that Swedenborg ever returned to Gothenburg again. But it was to become the center of intense conflict. (By now the celebrated Kant had taken an interest in Swedenborg, having satisfied himself that the story about the Stockholm fire was true.) From Amsterdam Swedenborg sent some of the first printed sheets of the Apocalypse Revealed to Dr. Beyer. He also sent greetings to others interested in the Writings, some of whom were members of the Gothenburg Consistory. Before we leave 1765, let us note that Oetinger's book advocating the Writings was published then, and that it was greeted with considerable opposition.

     1766

     In 1766 the Apocalypse Revealed was published, and copies started to pour forth from Amsterdam in all directions. Swedenborg wrote in a letter: "I have circulated it in all the universities in Holland, Germany, France and England, and am going to send seventy copies to Stockholm.* As he prepared to sail for England in April he wrote to Beyer: "I am now going from this place to England, where some noise is probably being made on account of the bishops of England being somewhat severely treated in the memorable relations; yet necessity required it."**
     * Docu. II:243
     ** Docu. II:240
     At this point Oetinger's book was suffering a withering attack. It had at least one favorable review; but Emesti reviewed it fiercely in his magazine, and in March the whole work was confiscated and Oetinger was told that he must give an account of himself."* He wrote to the Duke of Wurtemburg that he was duty bound to see this work through the press, "even though a hundred Emestis should gnash their teeth over it."** Lest he be caught up in this trouble in Germany, Kant published in that year his somewhat satirical Dreams of a Spirit Seer, thinking he could thus save himself from ridicule or worse. In this book on the concept of the spiritual world in the Arcana he says nothing about the internal sense of Scripture. But he says: "Whoever desires it may look up Dr. Ernesti's Theological Library, volume first, for some information."***
     * Docu. II:1029
     ** Docu. II:1031
     *** Swedenborg Epic. p. 332
     In June an announcement appeared in Gothenburg in a monthly magazine that a series of anonymous sermons was to be published. It was not said that these would be, in effect, New Church sermons!

However, the wording is quite suggestive. "Something new may occasionally fall into these explanations . . . the rebuilding of a fallen Christianity is our unknown author's only object." The man who would write most of these sermons was Dr. Beyer. In August Swedenborg sent him a full set of the Arcana from London. He also sent a set to Bishop Lamberg, head of the Gothenburg Consistory. He had hoped to visit these men, but when he had the opportunity to take a ship directly to Stockholm, he regretfully changed his plans, arriving in Stockholm in September. There he set to the task of answering his mail.
     Was the letter he found there from Oetinger the one alluded to in Ecclesiastical History It said: "You will hardly be willing to believe how much I have had to suffer on your account, merely for having translated the 'things seen' in the first volume of your work." Swedenborg replied: "I am very sorry that you should have had to suffer for the translation . . . but what suffers more at the present day than truth itself? How few there are who see it, yea, who are willing to see it. Do not allow yourself to be discouraged thereby, but be a defender of the truth."
     From Beyer Swedenborg had word of the intention of publishing the sermon series. He wished the project well, but advised caution.

     1767

     Swedenborg made no journey in 1767. He was working on Conjugal Love. Of special interest are two publications in this year, which we might single out as the year in which New Church education began: This is the year in which Swedenborg wrote to Beyer: "The universities in Christendom are now first being instructed, whence will come new ministers." May we not say that New Church education of a kind was going on in the University of Gothenburg! For Beyer was lecturing in theology, and we cannot doubt that he was teaching theology as he knew it from the Writings and that his lectures on the Scriptures emphasized the internal sense. For Beyer was filled with conviction and delight in the Writings. He wrote of the joy he felt in the truths beginning to shine before him, and said: "In accordance with my wishes, I should not rest until I had read all the Writings over and over again, were I not prevented by my daily occupations and engagements."
     The extent of the New Church education going on in Gothenburg was such that students' notes were called in for examination, and at a future date all men preparing for the ministry would be forbidden to preach until they had been examined as to whether they had Swedenborgian leanings. When we consider the opposition there was to this instruction of young men in Gothenburg, we cannot help being reminded of an account of handsome boys eagerly learning the truth in the other world.

This aroused the ire of some men of Armageddon, who said: "What are they doing with these boys?"*
     * AR 839
     Another significant event in 1767 was the publication of Beyer's anonymous sermon series. This first volume talks about the failure to recognize the Lord in His first coming through keeping merely to the letter of the Word. Then it is prayed that we may see the coming of the Lord, not merely with the eyes of the body, but also "in His holy Word, through the doctrine which is made known to us from Him, and follow Him with joyful hearts." Just imagine this appearing with the authorization of the Gothenburg Consistory! Again the words come to mind: "Lo, He speaketh boldly, and they say nothing unto Him. Do the rulers indeed know that this is the very Christ?"
     Another significant publication in 1767 was the first documented presentation on Swedenborg. This was done by a university professor in Germany who seems to have been standing up for Oetinger. Citing the case of the Stockholm fire, evidences of Swedenborg's extraordinary state, and the things revealed from the other world, he suggests that there are three possibilities. These could be delusions of the imagination; they could be inspired by evil spirits; or they could be the truth. Ernesti poured abuse upon this study and added a fourth possibility. Actually naming Swedenborg for the first time, he said that the contents of the Writings were deliberate falsehoods. So the magazine with the imprint of the bear declared publicly that the Writings contained calculated lies. Swedenborg did not read this until years later, when he wrote: "I have lead what Dr. Ernesti has written about me in his Theological Library, p. 784, and I have seen that it consists merely of personal slanders.* He then identified Ernesti as the man "near Luther's tomb" mentioned in True Christian Religion 137.
     * Docu. I:58

     1768

     But let us turn to the year 1768. Again Emesti's publication is involved in an important event, for in April of that year Dr. Rosen translated Ernesti's review of Apocalypse Revealed from German into Swedish. He published it in the Clerical News in Gothenburg, adding his own comments to put the work in a favorable light. Among the parts of the work quoted was the statement in the Preface that these things were not taken from any angel, but from the Lord alone. Once again we think of the saying: "Lo, He speaketh boldly, and they say nothing." But something would be said before long.

     In March, Swedenborg set out for Amsterdam to see Conjugial Love through the press. Publication took place in September, and in that same month someone spoke out against the Writings in the Gothenburg Consistory. Prompted by Beyer's sermons and Rosen's review of Apocalypse Revealed, a clergyman proposed that measures be taken to stop the circulation of the Writings in the area."* He was especially offended that Protestant doctrine should be related to the dragon.** But his plea was virtually ignored by the Consistory, which had all sorts of trouble to deal with-cases of immorality and bitter fights among the clergy of the diocese. One of the clergymen reprimanded may have wished merely to embarrass the Consistory when, in the month of October, he submitted a memorial concerning the Writings.
     * Docu. II:p. 284
     ** New Church Life 1910, p. 223
     The memorial asserted that it was the responsibility of the Consistory to declare whether the Writings were harmless books, or whether it should be regarded as a "real crime, at least in those who exercise the function of teachers, to seek to imbue others with the religious principles of Swedenborg."* The Consistory took this memorial in its stride and appointed Dr. Beyer to prepare an answer, which he did not do until February of the following year.
     * Docu. II:p. 284

     1769

     Beyer's report, made on February 15, not only spoke favorably of Swedenborg; it concluded with an allusion to John 7:17 and the unmistakable suggestion that the doctrines in question, instead of being of a "merely human source," might be Divine.'" The "Doctrine of the New Church" was proclaimed in a new book published early in March. The publication of Brief Exposition was greeted in heaven with beautiful flowers, but in the world of spirits it was regarded as the apple of contention. "O that we might be permitted to talk with the innovator who has thrown among the leaders of the church that apple of discord. . . . By that apple they meant the little work entitled A Brief Exposition of the Doctrine of the New Church. And they said, 'It is certainly a schismatical writing, such as no man ever before conceived of.' And then I heard one of them exclaim, 'Schismatical? It is heretical.' But some of those beside him said, 'Hush! Hold your tongue . . . he gives an abundance of quotations from the Word; and to these . . . the laity give heed and assent.'"*
     * TCR 112
     In keeping with the turmoil in the world of spirits, something happened in Gothenburg which would shock and surprise Swedenborg.

Olof Ekebom, the Dean of Gothenburg, made a fierce attack on the Writings. He called them "corrupting, heretical, injurious and in the highest degree damnable." Just one week previous to this Swedenborg had written to Beyer, saying that he hoped to send twelve copies of Brief Exposition and that he looked forward to hearing Dean Ekebom's reaction to it. In that letter he referred to the dragon in Revelation 12 as the reason why the New Church could not grow soon*; but he did not anticipate that the dragon would, as it were, be working through Ekebom.
     * Docu. II:p. 274
     What occasioned the attack on the Writings! We may observe that petty motives of men in the world were involved. It seems that some wanted Dr. Beyer out of the way, being jealous of his position, and that they saw their opportunity in the question of Swedenborgianism. If Swedenborgianism could be condemned, it would be easy to pin it on Beyer and have him removed from his post.
     So the pressure was on Beyer, and the mastermind was a man named Aurell. One of his stratagems was to get the Minutes of these Consistory meetings published in the newspapers. But Beyer, who was the son of a lawyer, played him at his own game. On March 30, he read into the Minutes a translation of Conjugial Love no. 82, so that an outline of the doctrines of the New Church would appear in the newspapers. Biosen defended Apocalypse Revealed, declaring that the "great Ernesti" had judged hastily."*
     * Docu. II:p. 294

     Swedenborg learned of Ekebom's attack in April and sent a thorough and satisfactory reply. He compared the Dean's words to the flood cast out of the dragon's mouth to drown the woman in the wilderness. He also said: "It may come to pass that what is mentioned immediately afterwards (in Revelation 12) may likewise take place: 'And the dragon was wrath with the woman, and went to make war with the remnant of her seed, who keep the commandments of God and have the testimony of Jesus Christ.'"* Ekebom's attack had been a shock for Swedenborg, and on April 21, instead of sending a dozen copies, he sent but one copy of Brief Exposition to Beyer and told him to keep it to himself.
     * Docu. II:p. 300
     In May Swedenborg was in Paris, where he hoped to print an edition of Brief Exposition. Meanwhile a shipment of copies of Conjugial Love arrived in Norrkoping, south of Stockholm, where it was impounded at customs. Later in the year an anonymous letter appeared in a Gothenburg newspaper saying that Swedenborg had been ejected from Paris by the authorities. This item, probably arranged by Aurell, came to Swedenborg's notice later.
     * Docu. II:p. 300

     Swedenborg went to London, published the work Influx, and had Brief Exposition translated into English. In October, 1769, he arrived back in Stockholm, where he took remarkable action which completely changed the complexion of things. First he sent a stiff protest against the seizure of the copies of Conjugial Love. Then, on October 30, he sent a letter that could make a person's hair stand on end; and if we may believe one man in Gothenburg, that is precisely the effect it had on him."* The letter said that the story about him in Paris was a deliberate falsehood, and that the Swedish ambassador in Paris would confirm this. It pointed out that he was well received in Stockholm and had just presented a copy of Conjugial Love to the King and Queen. It said also that there were very few in Sweden who had a real understanding of religious things. And the letter had in it an amazing revelation which caused great excitement; for at Swedenborg's request Beyer had copies of the letter printed, copies which sold very quickly in Gothenburg.
     * NEW CHURCH LIFE, 1910, p. 236
     Beyer's wife had died at the end of August, and on her deathbed she had urged Beyer to reject the Writings. Of this the momentous letter said:

     "What you relate respecting your wife in her dying hours was caused especially by two clergymen, who associated her in her thoughts with those spirits from whom she then spoke. . . . Those spirits that first spoke through her belonged to the followers of the dragon which was cast down from heaven (see Rev. 12), and who became then filled with hatred against the Savior, and consequently against God's Word, and against everything belonging to the New Church. . . . Your deceased wife was yesterday with me, and informed me of many things of which she had thought, and spoken to you, her husband, and with those who led her astray. Were I at this time near you, I might relate to you many things on this subject, but I am not permitted to write about them."*
     * Docu. II:p. 308

     It seems to have been known that Dean Ekebom was one of the two clergymen, and when this was published it shocked everyone. One, A. Kollinius, who had bridled before at the mention of the dragon, now said that when he read of two clergymen being associated with the dragon he could feel the hair rising on his head."*
     * NEW CHURCH LIFE, 1910, p. 236
     Now those who had supported Beyer and Rosen lost their courage. One is reminded of the verse in John 12: "Among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they be put out of the synagogue; for they loved the praise of men more than the praise of God." In November, Bishop Lamberg, who owned copies of the Writings, sent out a pastoral letter pronouncing that the Writings were tinged with Mohammedanism.

In the spiritual world this charge was raised in discussion. Swedenborg then said: "I know that a man of that eminence wrote something of the kind in a letter which was afterwards printed; but if he had then known what blasphemy it was he would have torn the letter to pieces and thrown it into the fire. A slander like that is meant by the Lord's words to the Jews, when they said that Christ wrought miracles by other than Divine power (Matthew 12:22-32); and in addition to this the Lord there says: 'He that is not with Me is against Me, and he that gathereth not with Me scattereth abroad' (v. 30)."*
     * TCR 137:12
     One can see that some of those involved knew not what they did, and the King was in this matter even more circumscribed than Pontius Pilate had been. Aurell was opposed more to Beyer than he was to the Writings, but he was vicious. The end of the year found him writing a letter urging a bishop to "take the most energetic measures to stifle, punish and utterly eradicate the Swedenborgian innovation and downright heresies."*
     * Docu. II:p. 312

     Although it may be said that the trial dragged on for nine more years, the essence of it was over, it seems to me, in 1770. In January of that year the King demanded that all involved should report to him in writing. Beyer confessed that he had written those anonymous sermons and that anything good and true in them came from the reading of the Writings. One man (Kullin) wrote to the King that Swedenborg should forthwith be told to do miracles to prove himself. This reminds us of the final paragraph in Conjugial Love, in which is the hostile murmur: "Work miracles and we will believe." Another man said that the fact that Beyer was a widower with five young children should not be cause for special mercy. For, he pointed out, Beyer had taught Swedenborgianism to his son and so was doubly criminal.
     After a council in March the royal resolution came in May forbidding Beyer and Rosen to make proselytes or to teach theology. This was the month of Swedenborg's famous letter to the King in which he wrote: "That our Savior permits me to experience this is not on my own account, but for the sake of a sublime interest which concerns the eternal welfare of all Christians."
     On the 19th day of June, 1770, Swedenborg was in Stockholm, where he completed the first draft of True Christian Religion. The next month he was to leave Sweden, never to return. But before he left he sent letters to the Universities of Abo, Lund and Upsala. Dated July 23, 1770, the letters said that "this trial has been the most important and the most solemn that has been before any council during the last 1700 years, since it concerns the New Church which is predicted by the Lord in Daniel and in the Apocalypse, and agrees with what the Lord says in Matthew 24:22."*
     * Docu. II:p. 380

     We may say that in one sense the trial was a triumph in that, try as they would, men could not really find fault with the Writings. The case dragged on through a court of appeals for three years, and then it was decided to let it rest until the universities succeeded in showing that the Writings were heretical. But the universities finally asked to be excused from the task. Witnesses had attempted accusations, but they did not stand. One is reminded of the verse: "Though many false witnesses came, yet found they none."*
     * Matthew 26:60
     Beyer lived to have the right to teach returned to him in 1779, but he had suffered. And the truth of the Writings had suffered a great deal of mockery and ridicule.* Do we not see the Gothenburg Trial as the fulfillment of what is said in the Apocalypse, that men would be stirred up by the dragon to "oppose that doctrine, to denounce it as false, and to cry out against it"?** Do we not here see Armageddon? The passage about the English bishops who suppressed the Writings immediately follows the chapter on Armageddon. The verses on Armageddon were read to them, "and it was said that they, and similar persons elsewhere, were meant by these things."***
     * Swedenborg Epic, p. 396
     ** AR 554, 552, 558
     *** AR 617
     They had persuaded people not to read, and it is asked: Why so? The answer is that opposition to Divine truth comes from the stirring up of selfish loves, vain loves, enmity, the desire for honor and power. Let us from all this see more clearly that all evil loves are against the Lord Himself and that evils are therefore to be shunned as sins against Him.
AFFECTIONS TO BE SOUGHT 1969

AFFECTIONS TO BE SOUGHT 1969

"Man has affection for truth when he loves truth and turns away from falsity. He has an affection for good when he loves good uses and turns away from evil uses. He has an affection for bringing forth fruit when he loves to do goods and to be serviceable. All heavenly joy is in these affections and from them, and this joy cannot be described by comparisons, for it is supereminent and eternal" (Apocalypse Explained 943e).

PEACE 1969

PEACE Rev. FRANK S. ROSE 1969

      (Delivered at the First European Assembly, University of Essex, Wivenhoe, July 20, 1968.)

     This is the first European Assembly of the General Church of the New Jerusalem. it was in Europe that the Lord appeared to His servant, Emanuel Swedenborg, and proclaimed the good tidings that he would be the means whereby new truths were revealed to men, on the basis of which a new church would be founded-a new Jerusalem, or a new "habitation of peace." This is a church raised up to help men in the growing darkness and confusion of human thought and human ambition that makes the world such a troubled place.
     "For ye shall go out with joy, and be led forth with peace,"* the Lord said. "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more."** "Come, behold the works of the Lord, what desolations He hath made in the earth. He maketh wars to cease unto the end of the earth: He breaketh the bow and cutteth the spear in sunder; He burneth the chariot with fire."***
     * Isaiah 55:12
     ** Isaiah 2:4
     *** Psalm 46:8, 9
     The New Church was first established in Europe, yet it is here that some of the most bitter wars in history have taught us how far we are from peace on earth. Even in the twenty-three years since the last world war ended, there have been lesser struggles, and most recently at this very university a minor war between students and administration. Organizations for peace parade the streets of London, fight it out with the police, and usually have to contend with war within their own ranks.
     None of this, however, denies the validity of the Word or its prophecies of peace. For the Word speaks of the spiritual and religious condition of mankind, and only very indirectly of its civil and political situation. We are taught in the Writings that the Last Judgment took place in 1757, and brought about fundamental changes in the world of spirits, but that we are not to expect such a great change in the outward form of the natural world. "There will be henceforth civil affairs as before; there will be times of peace, treaties and wars as before, and the other things belonging to societies in general and in particular."*
     * LJ 73

     Why? Because the Last Judgment did not change human nature, it merely altered the spiritual environment in which man can develop and be regenerated. Even though the Last Judgment has taken place, and the New Heaven has been established, man is still "born of his parents into natural life and not into spiritual life," and by inheritance still "inclines to evils of every kind." For man to be regenerated he must be led out of evil, and this he cannot be unless he sees the quality of evil, both in others and in himself; and this is something he will never admit unless the evil comes out into the open and takes some obvious form. This is why wars are permitted. "For a man is by birth like a little hell, between which and heaven there is perpetual disagreement. No man can be drawn out of his hell by the Lord unless he sees that he is there, and wishes to be delivered . . . and this cannot be done without permissions. . . . This is the reason why there are wars of greater or lesser extent."*
     * DP 251

     Indeed, the Lord has revealed the truth so that we can take up arms against these evils, and by overcoming them, enter into a genuine state of peace, so different from the dullness or oblivion that passes for peace in the world. For the fact is that of ourselves we do not really want peace. We have to be urged to "seek peace and pursue it."* People enjoy a fight, although they do not much care for the after effects. They get around that by paying people to fight for them, and they count it as an entertainment, either in the controlled combat of sport, or in the mock combat of literature and films. Just look at the people at ring-side at all-in wrestling, and consider the delight they seem to get in the staged duel they have paid to see: "Kill him," "Crush him," "Strangle him"; and they roll with the kicks and punches as if they were directly involved.
     * Psalm 34:14
     Or consider the verbal battles between people, friends, more often relatives, and the unhappy but strangely sweet joy people get in their little misunderstandings and indignation. Consider, too, the way in which people work themselves up into a state of anxiety and worry, seeming to want to create unrest for themselves, unwilling to be contented and peaceful. The Lord warned against this anxiety in the Sermon on the Mount, when He said: "Take no thought for your life . . . nor yet for your body,"* or, for the merrow. Evil comes unexpectedly, but we ought not to enlarge its importance, or allow it to take peace from our hearts longer than is absolutely necessary. "Sufficient unto the day is the evil thereof."**
     * Matthew 6:25
     ** Matthew 6:34

     The point then is, that man is not only a little hell by birth, but also that, being a little hell, he has no inborn love of peace. His lusts arising from the love of himself "are what take peace away, for they infest man's interiors, and at last cause him to make rest consist in unrest, and peace in annoyance, because his delight is in evils. As long as a man is in these he cannot possibly know what peace is, nay, he so long believes that such peace is nothing."*
     * AC 5662

     This is a very remarkable leaching. It does not say that people are born with a love of anxiety and unrest, but that if they allow their inherited evils to dominate them, eventually they turn things upside down, to the point where they at last "make rest consist in unrest and peace in annoyance."
     A wicked person may have his moments of success, when everything seems to be going his way, and he is at peace with himself; but this veneer of peace covers only imperfectly, and but for a time, the deeper unrest that will never leave him. For "that apparent peace is only in their externals, while inwardly there is no peace, for they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge and many like things which unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies."*
     * AE 365:42
     This is described in a number of places in Isaiah: "Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no right in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace."* Or again: "The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked."**
     * Isaiah 59:7, 8
     ** Isaiah 57:20, 21
     This is why, whatever might be done to make nations live more sanely with each other, and settle their differences more intelligently and with less bloodshed, the unrest that comes from evil will persist except where the evil has been removed by the Lord in regeneration.
     But occasionally you hear the argument that religion, and particularly Christianity, is the cause of war. It is said that the worst wars in history have come in the name of some church, holy wars, waged intolerantly on behalf of some sectarian view. These people argue that the greatest boon to peace would be the abolition of religion altogether. This is the theory.

But what is the truth? The acknowledgment of God, and a willingness to abide by His commandments, give man for the first time a real hope of peace. For if he does not believe in God he can believe only in himself or in others, or, more vaguely, in evolution or history; and life becomes a struggle to exist, with peace achieved only by various forces canceling each other out. Since, by definition, such a man cannot trust in God, within everything he does there is a certain disquiet and anxiety.* Contrast this with the fact that "he who lives in good, and believes that the Lord governs the universe . . . is in such a state that he can be gifted with heavenly freedom and, together with it, with peace; for he then trusts solely in the Lord and has no care for other things, and is certain that all things are tending to his good, his blessedness and his happiness to eternity."**
     * AC 2892
     ** AC 2892

     Look at the world today and see how that description simply does not fit. Does the average person today "trust solely in the Lord"; is he free from anxiety about other things; is he certain that all things are tending to his good? This is the real cause of unrest in the world, and there is no peace treaty, government policy, or insurance that will remove it.
     The absence of war does not in itself constitute peace.* It would seem that a person who lives in safety in his country and home, is successful in his job, has good health, a happy marriage and nothing much to worry him, is at peace. As far as external things can cause peace he has it to a certain limited extent. But within himself he might be very much disturbed, neurotic, full of anxiety, troubled not really by things around him but by an internal disquiet. It all depends on his state of mind. There are times when nature seems full of beauty and peace; especially in the stillness of sunrise, seen not, of course, in concrete, brick and glass structures of man, but in the order of nature, in the reddening sky, in the dew, in the wind off the sea or in the hills. Yet even in the most peaceful and delightful environment a person may be unmoved because of some trouble in himself. Happy is the man, in the same circumstance, whose internals correspond to the dawn, the beauty and the peace around him!
     * HH 290
     Peace is a gift-something which originates in the Lord Himself, and proceeds from Him as a sphere, a part of life itself.* Indeed, "innocence and peace are the two inmost things of heaven . . . because they proceed immediately from the Lord."**
     * CL 222
     ** CL 394

     Being an inmost quality of heaven, internal peace is something which we do not know by direct experience on earth; and being directly associated with innocence and trust in the Lord, peace is something which the love of self does not even want. The proprium gets no pleasure out of peace, a point which is probably related to the idea that idleness is the devil's pillow.* Fortunately for us, we are more than a proprium. In His mercy the Lord gifts tiny infants with heavenly states, thus states of peace; so that whatever we may do in later life, we have all had an experience of peace and something within us longs for that peace to return. This longing is given to us by the Lord. Knowing our state, our ignorance of what peace is, or how important it is, the Lord implants remains in our hearts and through these gives us a desire for peace.** This is His will for us-not our own. As in the Psalms: "My soul hath long dwelt with him that hateth peace. I am for peace; but when I speak, they are for war."*** To strengthen that longing, the Lord commands us: "Depart from evil and do good, seek peace, and pursue it."****
     * AE 831:5
     ** AC 1738
     *** Psalm 120:6, 7
     **** Psalm 34:14

     What, then, is peace! "Peace in the heavens is the Divine inmostly affecting with blessedness everything good therefrom, and from this is every joy of heaven; also it is in its essence the Divine joy of the Lord's Divine love, resulting from His conjunction with heaven and with every one there. This joy, perceived by the Lord in angels, and by angels from the Lord, is peace."*
     * HH 286
     Notice the close association of peace and happiness, an association that is so close that happiness must have peace within it, or else it Is internally sad. Innocence and peace are the two inmost things of heaven-"from innocence comes every good of heaven,"* for innocence involves trust in the Lord, and a willingness to be moved by His love, in other words, a willingness to be led to good. The teaching goes on that it is from peace that every delight of good exists. Innocence makes good possible with the angels; peace makes it perceptible. This means that the highest possible sensation of the Lord's life is that of the joy of peace, hence the part of the definition stating that "peace . . . is the Divine inmostly affecting" the angels. They are affected by the Lord, and they feel this as an indescribably delightful state of peace.**
     * HH 285
     ** HH 285, 286. Cf. CL 394
     "This state is so delightful that it surpasses every idea of delight; it is not only a cessation of combat, but is life proceeding from interior peace and affecting the external man in such a manner as cannot be described."*
     * AC 92

     In "a state of peace there come forth all the happy states that result from love and faith in the Lord,"* descending like the dew on Mt. Hermon, which gathers into rivulets and streams until it becomes a river of delights. "In this state all things heavenly and spiritual are, as it were, in their morning or springtime flower and laughter, that is, in their essential happiness."** For "all things heavenly and spiritual exist in a state of peace in the heavens, and hence they derive all their satisfaction, blessedness and happiness, as in a state of sunrise in the earths all things exist before man under an appearance of delight and gladness."***
     * AC 925
     ** AC 1726
     *** AC 2780. Cf. AE 365:13

     That is the first point mentioned in the definition of peace in the work Heaven and Hell, that peace is the Divine inmostly affecting with blessedness, and from this is every joy of heaven. The passage goes on to say that this is in essence "the Divine joy of the Lord's Divine love," a joy that comes from His conjunction with the angels. "This joy, perceived by the Lord in angels, and by angels from the Lord, is peace."* This is explained in another passage as follows: "It has also been given me to perceive, by influx, the sweetness of the angels, which they perceive from this circumstance, that they do not think and will from themselves, but from the Lord; hence they have tranquillity, peace and happiness. And when the angels have flowed into my perception, then the presence of the Lord was manifestly perceived, a proof that they are in the life of the Lord."**
     * HH 286
     ** AC 6469
     Peace in the Lord arises "from the union of the Divine itself and the Divine Human in Him."* In the world the Lord had unrest because He was in a state of conflict and combat against the hells, a conflict that could continue only as long as there was some separation between the Divine soul and the Human. "When the Lord united His Human to His Divine, He had peace, combats ceased, heaven and hell were reduced to order, and angels and men had salvation." This was the true Sabbath, the day of rest. In the Lord it originated in the union of the Divine and Human. With the heavens it comes from the conjunction of the Lord with the angels, and with the individual angels it exists from the conjunction of good and truth."** Everywhere the element of conjunction must be there, for "peace," or "Shalom" in Hebrew, means "completeness." The will is not complete or at rest unless it is conjoined to the Lord; and the Lord Himself was not glorified until the Divine and Human had been made one.

In this fusing of Divine and Human qualities we see the very essential idea of the church and of heaven,"*** for it shows that God, though infinite, can dwell in His own creation, and become as one with it; and that He can so lead regenerating people that eventually they are content to be infilled with His life, led by Him, conjoined with Him in a covenant of eternity; blessed by Him with peace. This is a peace that comes from no other source, least of all the proprium or the world and its blessings. And so He said: "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."**** And again in the same Gospel: "These things I have spoken unto you that in Me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."*****
     * HH 286
     ** HH 286
     *** AC 10370
     **** John 14:27
     ***** John 16:33

     Long before His advent He was prophesied as the "Prince of peace" and of the increase of His government and peace there would be no end."* When He was born the angels sang: "Glory to God in the highest, and on earth peace."** Zacharias prophesied that the Lord would "guide our feet into the way of peace."*** The first thing the Lord said to the disciples after His resurrection was: "Peace be unto you."****
     * Isaiah 9:6, 7
     ** Luke 2:14
     *** Luke 1:79
      **** John 20:19
     He knew, of course, that they would have tribulation in the world, and that what He promised them was not external but internal peace of mind. This they showed in a remarkable way, so that the world marveled at the serenity and trust of these disciples in the midst of persecution and martyrdom.

     There is a corresponding persecution in the heart of every regenerating person as the hells infest him, arouse his cupidities and cause him anxiety, seeking to deprive him of peace by separating him from the Lord. But this is permitted only because it is a means of establishing a person even more firmly in a complete trust in the Lord, and a willingness to be led by Him. "A man, before he is regenerated or created anew, is in a state of intranquillity and restlessness, for his natural life is then in combat with spiritual life, and strives to have dominion over it; hence at that time the Lord labors, for He fights for man against the hells which assault him; but as soon as the good of love is implanted in him, his combat ceases and he is at rest, for he is then introduced into heaven, and is led by the Lord according to the laws of order there, thus in peace; these things are signified by the rest of the Lord on the seventh day."*

This is what is called having "peace in the Lord."** For just as the Lord brought peace to the heavens after His combats with the hells, so after man's temptations the Lord gives "a perception of peace," that is, gladness of heart and consolation.***
     * AC 8893. Cf. AC 10360
     ** AR 640
     *** TCR 599. Cf. AC 2183
     That is why people pass through various states; they start life in a tranquillity like the peace of heaven, but they eventually grow out of it, and become restless. Then in old age their life quietens down and peace is more highly prized than ever before. This corresponds to the pattern of regeneration, where people begin their regeneration full of hope and confidence, only to find that their very advance in regeneration seems to bring on infestations from hell. This seems to disperse a man's peace, and disturb his tranquillity, but "in the inmost of his spirit he is in a state of peace, for unless he was in such a state he would not engage in combat . . . and inasmuch as this state of peace is the end regarded, he also comes into this state after combats or temptations."* This is like the life that waits in the midst of winter and prepares for the spring. The trust that such a person has, even in temptation, is described in the Psalm: "I will both lay me down in peace and sleep; for thou, Lord, only makest me dwell in safety."*
     * AC 3696
     ** Psalm 4:8

     So far we have spoken of the origin of peace in the Lord, that it comes from conjunction with the Lord, and is felt by man especially after temptations. To complete the picture two further points must be mentioned-that there is peace in mutual love, and that the highest sense of peace is in conjugial love. Take this teaching, addressed to those who think of salvation in terms of faith alone: "If they knew how much peace, joy and happiness there is in charity, they would know what heaven is."* When a person is acting only from doctrine and conscience he is still not in peace, for peace comes from good, and mutual love. In other words, peace is a matter of regeneration and is not felt so clearly in reformation. When the good of love takes the first place with him, and fills him, he is a new creature. "He sensibly feels the good of charity, and perceives the truth of faith, he is then in the Lord, he is in peace, and thus is regenerate."** "The Lord's kingdom consists in mutual love, in which alone is peace."***
     * AC 4783:3
     ** TCR 571
     *** AC 1038:2
     The highest expression of mutual love is in marriage, where there is both a complete self-giving and a conjunction or union as into one. "As then, all joy is of love and conjugial love is the fundamental love of all the loves of heaven, so peace itself has its seat chiefly in conjugial love. . . .

Moreover this peace shines forth in the heavens as heavenly happiness from the faces of a conjugial pair who are in that love and who mutually regard each other from that love."* The peace comes not only from the nature of the love, but also from the safety it affords, for "through conjugial love man has peace, which is inmost joy at heart from a complete safety from the hells."**
     * AE 997:4
     ** AE 999:2. Cf. AC 5050e, 5052; CL 180, 207:7
     This love is to be the love of loves in the New Church-the church of the New Jerusalem, the new "habitation of peace." For "in this New Church there will be spiritual peace, which is glory, and internal blessedness of life."* "Peace has now been made on the earth."**
     * C. LIII
     ** SD 5994
     Not that the church automatically brings an external state of peace on earth, or even an internal state to its members. Peace arises from conjunction with the Lord, and that depends on the removal of evils. "Mark the perfect man, and see the upright, for to that man the latter end is peace."* Mark, too, the church that is steadfast in seeking the Lord, and that prays for His gifts of blessing and peace-peace that comes when the city is "compact together."
     * Psalm 37:37
     "Pray for the peace of Jerusalem; they shall prosper that love thee. Peace be within thy walls and prosperity within thy palaces. For my brethren and companions' sake I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good."*
     * Psalm 122:6-9 APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1969

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH editorial 1969

Applications for admission to any of the Academy schools for the 1969-70 school year should be completed before April 1, and applications for student work and/or specific scholarship funds should be received before May 1. Therefore letters requesting application forms should be sent as soon as possible.

Applications for readmission of students already in attendance should be made as soon as possible on the forms sent to parents or by letter.

SWEDENBORG AND THE SECOND COMING OF THE LORD 1969

SWEDENBORG AND THE SECOND COMING OF THE LORD Rev. THEODORE PITCAIRN 1969

      (An Address delivered at a Swedenborg's birthday celebration held in the Boston (Convention) Church, January 1968.

     Before speaking about Swedenborg, I will say a few words about the New Church. The Christian world is more and more losing faith in God as Divine Man. There are those who consider God to be "the Ground of Being," the order of the universe, or other terms which take away the idea of God as Divine Man.
     If it is not believed that God is Divine Man, the first and great commandment cannot be fulfilled; for who can love the "Ground of Being" with all one's heart, soul, mind and strength? We are told that God created man in His image and likeness; wherefore it follows that God is Infinite Man. But finite man cannot comprehend the Infinite, As we read; "No man hath seen God."*
     * John 1:18
     The purpose of creation is that there might be those whom God can love and who can love God and their fellow men. If God is not Divine Man who can love and be loved, creation has no sense, no meaning. Now we cannot love that which we do not know; wherefore to fulfill the end of creation, God had to reveal Himself to man; He had to clothe Himself in Divine appearances, suited to the comprehension of men. Jehovah therefore appeared in visions and dreams to the men of the Most Ancient Church. By influx through the heavens He clothed Himself with a Human appearance that men could see, know and love. Later He revealed Himself in His Word, which was accommodated to man's comprehension. When this was no longer sufficient for our salvation, He descended and took on a natural Human by birth in this world. If we view this from a feeling of the nature of God's love and purpose in creation this is not surprising, but is the natural fulfillment of the end of creation. In fact, if one elevates one's mind above the materialistic thought of the world, one can see that it could not have been otherwise.
     The whole of the Old and New Testament teaches that God is Divine Man. Where this idea is lost there is nothing of real Christianity left, even with those who still call themselves Christian.

     The first and great commandment commences with the words: "The Lord our God is one Lord." If the idea of the oneness of God is lost, the mind becomes totally confused, and when the mind is in the dilemma as to whether God is one or three persons, there can be no love of God with all the mind; and, when there is no love of God with the mind, the love of God with the heart is also lost. It can be readily seen that if a man did not know whether his father was one or three persons he could not love his father; and that a man who was entirely indifferent as to whether his father was one or three certainly had no love. Is it not evident that the same applies to our Father in heaven; that if there is no interest in understanding the Trinity, this indicates that there is no love of the Lord?
     On account of the church dividing God into three persons, and later coming to the general denial that the Lord Jesus Christ is God, the Lord had to come again in His Word for the sake of the salvation of the human race. The Lord made His second coming to reveal Himself anew, to reveal Himself in His Divine Human.
     We read in the Faith of the New Heaven and of the New Church, in the Preface to the True Christian Religion;

     "Jehovah God . . . came down and took on the Human for the purpose of reducing to order all things which were in heaven, and all things in hell, and all things in the church; because at that time the power of hell prevailed over the power of heaven, and on earth the power of evil over the power of good, and consequently a total damnation stood at the door and threatened. This impending damnation Jehovah God removed by means of His Human, which was the Divine truth, and thus He redeemed angels and men, and thereupon He united, in His Human, the Divine truth with the Divine good, or Divine wisdom with Divine love, and so with and in His glorified Human, He returned into His Divine in which He was from eternity.
     "From these words it is clear that without the Lord's coming into the world no one would have been saved. It is the same at this day; wherefore without the Lord's coming again into the world in the Divine True which is the Word, no one can be saved."*
     * TCR 3

     Here we are told that the Lord in order to save us came into the world again in the Divine True, which is the Word. This Divine True which is the Word, the Lord has given us through a man, Emanuel Swedenborg. We read; "The Second Coming of the Lord is effected by means of a man to whom the Lord has manifested Himself in Person, and whom He has filled with His spirit, that he may teach the doctrines of the New Church from the Lord, by means of the Word."*
     * TCR 779
     We have met today to celebrate Swedenborg's birthday.

To celebrate the birthday of a great man is in order, provided it does not become an adoration of the person.
     You all know the greatness of Swedenborg's mind. He was not only a great thinker, but he was also a great person as to his loves and spirit. To honor a person is good, in so far as we recognize that it is not the person but the Lord who manifests genuine goods and truths through the person.
     We are told that angels do not take any honor or thanks to themselves, but ascribe all honor to the Lord. Swedenborg above all would be grieved at any adoration of his person; for he clearly perceived that from himself he had nothing of good or truth. We read in the Arcana Coelestia;

     "Angels are indeed in the highest wisdom and intelligence, but have all wisdom and intelligence from the Divine of the Lord. From themselves, or from their proprium, they have nothing of wisdom and intelligence. So far therefore as they are in truths and goods from the Divine of the Lord, so far they are wise and intelligent. That angels have nothing of wisdom and intelligence from themselves they openly confess, nay, they are indignant if anyone ascribes to them anything of wisdom and intelligence, for they know and perceive that this would be to take away from the Divine that which is Divine, and claim for themselves that which is not theirs, and thus to incur the crime of spiritual theft. The angels also say that all that is their own is evil and false, both from heredity and from actual life, when they were men in the world; and that the evil and false is not separated or wiped away from them . . . but that it remains with them, and that it is by the Lord that they are withheld from the evil and the false and are kept in good and truth."*
     * AC 4295

     It was the above attitude which characterizes the angels that also characterized Swedenborg. While we may be amazed at Swedenborg's wonderful understanding, we must never confuse Swedenborg's understanding with the function which the Lord called him to as an instrument through whom the Lord made His second coming. Swedenborg's rational mind was finite, that is, it was limited; while the Lord in His second coming is Infinite; and there is no ratio between the Infinite and the finite.
     This relation is described in a memorable relation as follows:

     A spirit said to Swedenborg, "There is a palace here, which we call the Temple of Wisdom; but no one can see it who believes himself to be very wise, still less one who believes he is wise enough, and less still one who believes he is wise from himself. This is because such are not in a state to receive the light of heaven from a love of genuine wisdom. It is genuine wisdom for a man to see from the light of heaven that what he knows, understands, and is wise in, is so little in comparison with what he does not know and understand, and in which he is not wise, as to be like a drop to the ocean, consequently as almost nothing.

Everyone who is in this paradisal garden, and who acknowledges both from perception and from seeing it in himself that his wisdom is so slight, sees the Temple of Wisdom; for it is the inner light in man's mind that enables him to see it, and not the outer light apart from the inner. So, because I had often thought and had cause to acknowledge, first from knowledge, then from perception, and finally from inner light, that a man has so little wisdom, behold it was granted me to see the Temple. In form it was wonderful. I asked if it was allowable to enter and was told that it was."*
     * TCR 387

     This acknowledgment on the part of Swedenborg was not just an expression of humility, but was, as is said, a thing of "knowledge, perception, and inner light."
     But what Swedenborg wrote from the Lord, was indeed the coming of the Lord, the Son of Man in the clouds of heaven, and therefore contained the infinite wisdom of the Lord; wherefore the Writings can be more and more opened in heaven and in the church to eternity.
     The Writings which are from the Lord through Swedenborg are the coming of the Lord, for we read: "On the books was written 'The Advent of the Lord,' on all in the spiritual world. By command I wrote the same on two copies in Holland."*
     * Ecclesiastical History
     Swedenborg wrote to Gjorwell: "While I am in the act of writing, I enjoy a perfect inspiration, for otherwise it would be my own; but I now I know that what I write is the living truth of God."* Again: "Do not believe I have taken anything from myself, nor from any angel, but from the Lord alone."** "That which came from the Lord has been written, and that which came from angels has not been written."***
     * Docu. II:404
     ** AR Preface
     *** AC 1183
     If we see only the letter of the Writings in natural light they do not appear to be purely Divine. In this relation we read that spirits from another earth said to Swedenborg that, "these things which [he] had written are so rude and gross that nothing which was interior could be understood from these words or from the sense of the words I perceived also from a spiritual idea that it was so that they were very rude, wherefore it was granted me to respond that these things could be infused as is the case with the literal sense of the Word. That there are many such things, as it were, vessels in the sense of the letter with the prophets."* Here Swedenborg compares the letter of what he wrote to the letter of the Old Testament.
     * SD 2165
     It is somewhere said in the Writings that "every Divine work is perfect in ultimates." The Word is the supreme example of a Divine work, and certainly the Writings ill which the Lord has made His second coming are a Divine work.

As you know, the Word is Divine as to every jot and tittle, that is, as to every least thing. Yet if the Word is viewed as to the letter, by the natural rational mind, merely in the light of the world, it does not appear to be perfect; it appears to have inaccuracies and mistakes, and to be contrary to scientific facts. The Divine perfection of the Word lies in the fact that it is a perfect ultimate for its spiritual and celestial contents, and we believe the same applies to the Writings of Swedenborg, which being the coming of the Lord, must be the Word of the Lord, or the Third Testament.

     We are taught that the Divine Providence is not only in generals or universals but in particulars and in every least single thing. The Lord's Providence was in its greatest fullness in the giving of His Word, and in the making of His second coming as well as His first coming. There call therefore not be the least thing in the Word which is not of the Lord's Providence, and which therefore as to every word contains a Divine meaning.
     The Lord speaks in the Word through men, and in so doing He used the memory and understanding of men. The one through whom the Lord wrote the Word might have little, even hardly any, understanding, or he might have more understanding of what he wrote; but whether it was little or relatively much did not affect the fact that it was a purely Divine work. For example, concerning the prophets through whom the Old Testament was written, we are told that at times they heard a voice and understood scarcely anything; on the other hand, the apostle John certainly had some inner understanding of what he wrote. In the case of Swedenborg, he had a far greater understanding than did those who wrote the Old and New Testaments, but yet it was not Swedenborg's understanding that is the Lord in His second coming; for this would make Swedenborg a god, a charge that some ignorant people have brought against the New Church.
     The Divine Providence in giving the Word was not only in relation to the men through whom the Word was given, but it was also in relation to all things of history which are recounted in the Word, and also as to every detail of the three sacred languages in which the Word is written, Hebrew, Greek and Latin. We are taught that every word in the Word opens to infinity. From this alone we can see the marvels of Providence in the giving of the Word.
     It was indeed necessary for Swedenborg to have a remarkable understanding of the doctrines given through him. He had an important function to perform in the spiritual world in conjunction with the Last Judgment, which required an understanding on the part of Swedenborg.

     We indeed read:

     "Since the Lord cannot manifest Himself in Person, as shown above, and nevertheless has foretold that He was to come and establish a New Church, which is Nova Hierosolyma (or the New Jerusalem) it follows that He will do this by means of a man, who is able not only to receive these doctrines in his understanding, but is also able to publish them by the press. I affirm in truth; that from (he first day of the call I have not received anything whatever pertaining to the doctrines of that church from any angel, but from the Lord alone while reading the Word."*
     * TCR 779

     Swedenborg received a perfect illustration for the sake of the coming of the Lord; but as we have said, we must not confuse Swedenborg's understanding with the infinite truth contained in the Writings, which is the Lord Himself in His coming.
     In science and philosophy, Swedenborg, as to his understanding, in many things was far in advance of his times. In the nineteenth century many things which Swedenborg had foreseen were confirmed by the scientific development of the times. This fact gave those who read the Writings of Swedenborg an affirmative attitude based on a natural-rational approach, which, in Providence, was necessary at that time. If this had not been the case, scarcely anyone would have accepted the New Church. As long as this state prevailed the New Church had a somewhat rapid growth.
     During the twentieth century there has been a remarkable scientific development, and in this development many things have appeared to contradict the teachings found in the Writings of Swedenborg. This has brought the New Church into the position in many respects similar to the position Protestantism found itself in a century ago.
     While, with the learned, science had been corroding faith a century or two earlier; in the later part of the nineteenth century, with the great increase of scientific education combined with biblical criticism, it became more and more difficult for educated persons to have a literal faith in the Bible as the Word of God.
     Some still cling to a literal interpretation; others lost their faith in the Bible; while many in the churches, while giving up the faith in the Divine authority of the Bible, still claimed that in the "spirit of the Gospels" was the salvation of the world. But as to what this spirit was there was little agreement. Some only saw it as a social gospel. The Virgin Birth, miracles, including the resurrection, were denied by many, and the emphasis was shifted away from the kingdom of heaven to an external improvement of life in this world.

The sole Divinity of the Lord was questioned by many of the churches. Such an attitude does away with ninety-five percent of the teaching of the Gospels. Instead of faith men came more and more to have religious opinions, which became more and more uncertain, and on which there is little agreement. The churches came to lose all foundations. There was no rock upon which the church could rest. Such an attitude has become so prevalent that even Protestant ministers have asked the question, "can Protestantism be saved!" This doubt and uncertainty is now more and more infecting the Catholic Church, in a similar way as it affected the Protestant Church a century earlier.

     In recent years the New Church has been faced with a similar problem. Many scientific facts are coming to light which throw doubt on the literal teachings of the Writings of Swedenborg. The most striking of these is the habitability of the moon, of Venus, and of the other planets of our solar system. While the problem concerning the earths in the universe is best known in the New Church, there are many similar ones which bring doubts to the learned mind if one approaches the Writings from the science of the world.
     We can see the Divine Providence in this. It is better to have no faith than to have a faith merely based on a natural-rational belief which is merely of the light of the world, apart from the light of heaven. The Word could have been written with an obvious external perfection which would have compelled belief. But such a belief would not have left men in freedom. It would have compelled men to an external faith; and where there is no internal faith, there is no seeing of truth in the light of heaven. Such a faith would have been similar to the faith of the ancient Jewish Church, when they were compelled to believe by miracles. In relation to the New Church it is easy to see that if, on going to the moon, the little men were found exactly as described in the literal sense of the Earths in the Universe this would compel many to accept the New Church while their hearts were opposed to the internal teaching. Thus the New Church would greatly increase in numbers, but it would lose its soul.
     The purpose of the Word, the purpose of Divine revelation, is not to teach us scientific facts; it is not to persuade the natural rational mind. The Divine purpose of the Word, including the Word in which the Lord has made His second coming, is to teach us concerning the Lord and His kingdom, and the regeneration of man. All things in the Word which appear to be of history or science represent things of the Lord and of His kingdom, and of the regeneration of man by the Lord.

In reading the Word we must therefore strive to elevate the mind above the things of mere science and history and see how they apply to our spiritual life, for there is nothing in the Word when opened interiorly which does not apply to our spiritual life; but we in many cases have to be elevated into the light of heaven and away from the mere light of the world to see how the things in the Word apply, and this is a slow process. Also there are guards or cherubim, not only in the Old and New Testament, but also in the Writings of Swedenborg, which are the Third Testament, which prevent us from entering further than we are prepared to enter. If we were to enter further than we are prepared to enter, we would profane internal truths; or, like the man who entered without a wedding garment, we would be cast out.
If we think from our own feelings and reason, we ask with a certain resentment against the Lord, why does the New Church grow so slowly? Why are there so many difficulties in the way? But if we trust in the Lord's providence we can see that it is of the mercy of the Lord that the church grows little by little as the Lord can prepare the way and regenerate men.
In celebrating Swedenborg's birthday, while indeed we may honor Swedenborg as a man, our honor should be internally directed to the Lord, whose servant he was when the Lord came down to us in His second coming.
Title Unspecified 1969

Title Unspecified Editor 1969

     SONS OF THE ACADEMY AND THETA ALPHA

     The next open meetings of the Sons of the Academy International Executive will be held in Pittsburgh on Friday and Saturday, February 14 and 15, 1969, beginning with an open house at 8:30 p.m., on the 14th. The business meeting will be held on Saturday morning and there will be a banquet on Saturday evening.
     The Pittsburgh Chapter of Theta Alpha will be hostess to a meeting of the general body of Theta Alpha which will be held on Saturday, February 15. Further information about this meeting will be published in the February issue.

DEDICATION OF THE CHAPEL IN SAN DIEGO 1969

DEDICATION OF THE CHAPEL IN SAN DIEGO NADINE B. HOWARD 1969

     On the weekend of October 6, 1968, members and friends of the San Diego Circle gathered to attend the formal dedication of a new chapel. Sixty-four people were present at the Sunday morning service, some having come from out of town. The spirit of the whole weekend, one of joy and unity, will remain in our memories to strengthen our purpose. It is hard to over-emphasize the effect which such a gathering has upon a small group, especially when guests add their warmth to the occasion.

     THE DEDICATION SERVICE

     The service, preceded by a prelude of organ and violin music, opened with the singing of Hymn no. 47. The Right Rev. Willard D. Pendleton, Bishop of the General Church, was joined on the chancel by the Pastor, the Rev. Geoffrey H. Howard, and the Rev. Lorentz R. Soneson of Los Angeles. As the singing ended Mr. Howard handed the Word to Bishop Pendleton, who laid it, open, upon a small table. The First General Office was then followed. Mr. Soneson read the lessons: I Kings 8:1-28, Mark 15:24-28, and True Christian Religion 508, in part. The music of Bach's tranquil Arioso was played during the interlude. Hymn no. 53 was then sung, and Mr. Howard delivered the following sermon on "Dedication to the Lord."

     DEDICATION SERMON

     "Then spoke Solomon, The Lord said that He would dwell in the thick darkness." (I Kings 8:12)

     The eighth chapter of the First Book of Kings describes the dedication of the temple built by King Solomon. The central theme of this chapter concerns the placing of the ark of the covenant in the oracle, the most holy place within the temple. This temple, built in Jerusalem, replaced the tabernacle which had formerly been used as a sanctuary of worship. In the tabernacle the ark of the covenant had been kept in the third or inmost section, called the holy of holies. Similarly, in the temple the ark was placed in its third or inmost section, which was called the oracle. This temple is said to represent the Lord, to represent also heaven, and to represent the church in the individual as this becomes formed within the mind of the regenerating man.

In order to fulfill this representative function, both the tabernacle and the temple contained within them three separate areas. In the tabernacle these had been the court, the holy place and the holy of holies. The case was similar with the temple. Thus in the design of the Lord, His three infinite and uncreate degrees of life could be represented. His Divine celestial was represented by the holy of holies, the most holy place where the ark rested. His Divine spiritual was represented by the holy place, and His Divine natural by the court. Analogously, the celestial, the spiritual and the natural heavens were also represented, as also were the three degrees within the human mind. For as man suffers himself to be regenerated, the Lord descends and successively opens these three degrees, and there builds His temple with man.

     In all worship the Lord must be universally regarded. He must have the most holy place within the mind if His sphere is to pervade all things of worship and of life. To represent this, the priests carried in the ark containing the Law, the Ten Commandments inscribed on the two tables, and carried it into its place, into the oracle. There it rested behind the veil of the temple, out of view of the people in darkness. When this had been done the glory of the Lord filled the temple. Then spake Solomon: "The Lord said that He would dwell in the thick darkness."
     These words are remarkable in their significance. Within them is described the whole mode of worship that characterized the Jewish Church. They are remarkable words especially in the light of the successive revelations; for in the ecclesiastical dispensations that were to follow, the veil of the temple was to be rent in twain. This was true for the Christian Church, and it is even more fully true for the New Church. In these churches the Divine Human of the Lord was to be made visible. The Lord was to come and render Himself visible through the structure of the new truth which was to be given at His first and second comings.
     But in the Jewish Church the Lord dwelt in the thick darkness. His Divine Spirit, which was supremely Human, was not known as to its true essence within that church. Yet, despite the depraved state of man, the Lord in His mercy is in the constant endeavor to draw all men unto Him. The Jewish Church of Old Testament times was formed of a people whose love was principally centered upon worldly and external things. They cared little or nothing for the internal things of heaven which serve to build the human spirit and give it stability. They could not attain unto a genuine understanding of the Lord. They could hardly conceive of the eternity or reality of the human spirit and its continued existence beyond the grave.

Their genius was such as to "worship merely external things as holy and Divine, without any internal; as, for instance, to worship as deities their fathers, Abraham, Isaac and Jacob, and afterwards Moses and David, and, moreover, to account holy and Divine and to worship every stone and every piece of wood that had been inaugurated in their worship; as the ark, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterwards the temple."* In the providence of the Lord their internals were closed for the sake of their protection. Had their minds been opened to the understanding and perception of the interior truths of heaven, we are told that their hope of salvation would have been imperiled. They would have then fallen into interior profanation of the holy things of the Lord and His Word. Therefore were the interior things of the Word hidden from their perception. Jehovah dwelt in the thick darkness.
     * AC 8588

     In the Jewish Church it was believed that external objects and external acts were in themselves holy and sacred. Yet despite this form of worship, which in itself was idolatrous, the Lord used their belief and their practices to represent the internal things of heaven and the church. Thus, when in worship, they enacted humility, yet were unaffected within by the true spirit of humility because their internals were closed. Yet through their actions the Lord was able to represent genuine adoration and humility of heart. That this was the nature of their worship can be inferred from certain of their practices. Some aspects of their worship were in themselves nothing but pagan practices. The sacrificial offering of sheep and oxen, which was practiced even during the dedication of the temple, was a pagan custom. In itself this was not "acceptable to Jehovah, [but was] merely permitted and tolerated."* But sacrifices were performed from a deep-seated belief that the sacrificial act was holy in itself. In actuality it was idolatrous, but they could not be withdrawn from this form without the whole of their worship being destroyed. Therefore these things were permitted by the Lord, and the record of them in the Old Testament Word served to represent interior states that could be born within the minds of men in future dispensations.
     * AC 2180
     When the Lord was born on earth, He was born into this church which practiced these pagan customs. Yet, during the course of His life He abrogated or abolished all of these former rituals, and instead instituted the sacraments of Baptism and the Holy Supper. These two sacraments were again external in form, but when properly understood and when sincerely practiced, they could serve to effect conjunction between the Lord and man through heaven as a medium.

In these two sacraments the holiness was not intended to be in externals alone, as in the Jewish Church. Rather was the holiness in internal things to which the externals of the ritual merely corresponded. The Lord came, therefore, and established a form of worship that was entirely new. The truth He taught while on earth enabled the mind of man to be elevated out of a preoccupation with the externals of worship to a genuine insight into and appreciation of the internal significance of true worship. The former rites and rituals of the Jewish Church merely prefigured those states that were to be conceived within the mind of a true Christian.

     The ultimate climax of this complete change, which the Lord's coming effected, is perhaps most dramatically implied during that period when the Lord endured His final temptation upon the cross. It is said that "from the sixth hour there was darkness over all the land unto the ninth hour."* This darkness represented the falsities that reigned in the minds of those who had rejected the Lord completely, and who had rejected even the responsibility of external obedience to the rituals commanded of the Jewish Church. The Lord came as a Light into the world; but "men loved darkness rather than light, because their deeds were evil."** Formerly He had proclaimed: "I am the Light of the world; he that followeth Me shall not walk in darkness."*** The fulfillment of that promise of the reception of the light of His Divine truth was represented by the rending of the veil of the temple from top to bottom at the time when the Lord yielded up the spirit. The veil of the temple had shrouded the ark of the covenant, keeping it in darkness out of the view of the people. The true nature of the Lord, His Divine Human, the mysteries of His relation to man, these things had indeed lain hidden in the internal sense of the Word, that sense which was shrouded from view by the clouds of the literal sense. He had said: "Think not that I am come to destroy the law and the prophets: I am not come to destroy, but to fulfill."**** Indeed He had come and revealed something of the interior truths contained beneath the veil of the literal sense of the Old Testament; but also He had provided the opportunity for men to be able to see these truths as the very light of their minds.
     * Matthew 27:45
     ** John 3:19
      *** John 8:12
     **** Matthew 5:17
     Yet the Christian Church which the Lord came to establish existed in its pristine integrity for but a short time. Creeds and false dogmas conceived of self-intelligence and the lust of dominion brought upon that church a gradual return to spiritual darkness. As the Lord had prophesied concerning these latter days, the sun shall "be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken."*

But even with this tragic return to darkness the mercy of the Lord did not wane. He had promised to come again, to perform a final judgment in the spiritual world, and, further, to reveal yet more interior truths. This second coming gradually took place when the Lord had filled the mind of His servant, Emanuel Swedenborg, with Divine truths which were to be stated in rational form. Upon these new truths a new church could be established upon earth in which the Lord God Jesus Christ could reign, whose kingdom would endure for ever. Through this second coming of the Lord His truth, and the ability to see that truth, had been restored to mankind. This eternal light of Divine truth was represented before the spiritual eyes of Swedenborg as a magnificent temple which was shown to him in heaven. In this temple the Word of the Lord lay opened, enveloped in a sphere of light. There was also a veil, which was raised at the time. By this temple was represented the form of worship that was to characterize the New Church. No longer was the Divine truth of the Lord shrouded in darkness, for the internal sense of the Word had been revealed fully and manifestly. In this church these doctrines provide the possibility whereby men can "enter with the understanding into the mysteries of faith."** Such is the heritage of the Lord's New Church.
     * Mathew 24:29
     ** TCR 508

     We have gathered here this day for the purpose of dedicating this building to the worship of the Lord Jesus Christ. Although in this ceremony we formally consecrate this chapel to His service, the real significance of this dedication does not terminate within any part of these walls. The purposes of the Lord never terminate in the magnificence of earthly structures. Rather do His exalted purposes look to the eternal magnificence and beauty that are embodied in the angelic form which He seeks to build, in secret, within the spirit of one who knows His truth; who knows the Divine Humanity of His Being; and who willingly submits his will to the will of the Lord in his every word and work. No structure built by the hands of men can have any real purpose unless it serves the eternal ends of the Lord. Apart from this the house is an empty shell. A house of worship is a house set apart for the most worthy and most holy of uses. Yet such a house, even though filled with men, can still be empty if the Lord is not present therein. We can indeed have the opened Word upon the altar, symbolizing the Divine presence of the Lord. We can indeed bow before the Most High, and offer our prayers and praises unto Him.

But unless the heart of each individual is sincerely dedicated to the service of the Lord, the Lord will dwell in the thick darkness and that house will be empty. Where the Word is not read, where its injunctions are unknown and not followed, there the Divine truth of the Word remains hidden behind the veil of the temple of the human mind. "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head."*
     * Matthew 8:20

     When man for the first time measures his own limitations, and in humility of spirit seeks the Lord in the Word, he opens the door to the Lord and truly enters into "the temple of His holiness."* To all who seek, the Lord will show the path of life. Truth stands in sharp contrast to evil and falsity. To rid our lives of evil and falsity we must be prepared to enter into the combats of temptation; for it is through this alone that the Lord can come to us personally, and there, within the mind, rend the veil of the temple. To all states of genuine repentance the Lord will give heed. "The Lord whom ye seek shall suddenly come to His temple."* It is He who fights for man in temptation, but His interior presence is made known to man in that secure state of peace which follows temptation. For such a man the light of the Lord's truth will shine before his mind's eye with ever increasing brilliance and splendor.
     * Psalm 5:7
     ** Malachi 3:1
     But the Word as a mere book is "not that Light" in itself. It is given to "bear witness of that Light."* Each individual must come to find that Light for himself. He must enter into a relationship of allegiance and responsibility between himself and the Lord. Only if man will make the effort can the Lord raise his understanding into the light of heaven and gladden his heart with the warmth of His love. As man comes into the service of the Lord and dedicates his life to Him, then does the Lord come to him and there build His temple within.
     * John 1:9
     It is in and through the agency of men who know the Lord in His Word, and who find harmony together through the steadfast practice of His precepts, that the Lord can operate to build an organized church on earth. The Lord and His truth must always stand as the only authority for both priest and layman. Where this is not the case the church cannot stand. "Except the Lord build the house, they labor in vain that build it."* The Lord's life, His love and wisdom, must descend out of heaven, as John describes the descent of the holy city, New Jerusalem. The Writings of the New Church reveal the interiors of the Scriptures. These truths are nothing but so many mirrors of the Lord Himself.

The Lord who has made Himself visible in His revelation must always be the center of our worship. Thus of that holy city seen by him John relates: "I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it."** The external objects used in our worship will not be worshiped as things in themselves, for this is idolatrous. So let us pray that this building, and the objects in this sanctuary, may serve to uplift our eyes unto the Lord, to dispel that state of spiritual darkness to which each one of us inclines. Let us further resolve to enter into the practice of His precepts. It is then that our lives will echo the words of Solomon when he said unto the Lord: "I have surely built Thee an house to dwell in, a settled place for Thee to abide in for ever."*** Amen.
     * Psalm 127:1
     ** Revelation 21:22
     *** I Kings 8:13

     THE CEREMONY

     Instruction. The congregation sang Hymn no. 56, after which the Bishop spoke the following words:

     Because of the use it is intended to serve, it is of order that a house of worship should be set apart by a solemn act of consecration.
     We have come here today, therefore, in order that we may dedicate this building-which has been erected by the members and friends of the San Diego Circle-to the worship of the Lord Jesus Christ as He is now revealed in His Divine Human.
     In placing the open Word upon the altar we acknowledge the Lord to be our God and dispose our lives to His service. Thus it is that in the dedication of this church our hearts and minds are turned to Him, of whom it is said in the Word: "Except the Lord build the house, they labor in vain that build it" (Psalm 127:1).
     In the dedication of this house of worship it is fitting that we should recognize that this room, when it is screened off, is designed to serve the supporting uses of doctrinal instruction and social life. Here the members of the congregation will gather to receive doctrinal instruction, and to consider the uses they are organized to perform; here the children of the Circle will be educated in the truths of the Word; and here all will participate in that sphere of friendship which is expressive of the life of the New Church.
     It is, then, with a deep sense of gratitude to the Lord-who has enabled your hearts and your hands in the construction of this building-that we now call upon the representative of the San Diego Circle who is authorized to present it for dedication.

     Presentation. Mr. Richard O. Boker, the Circle's representative, then came forward, bearing the key, and formally presented the building for dedication, saying:
     The members and friends of the San Diego Circle present this building to serve the uses of the Lord's New Church, and on their behalf I offer this key as a token that the building is now ready for dedication.

     Acceptance. The Bishop then responded, accepting the key: In the name of the General Church I do gratefully receive this building for the use of the San Diego Circle. May it serve as an instrument in the Lord's hands to promote the growth of His church among men. And may all who worship here worship Him in spirit and in truth; that is, as the one God of heaven and earth, who at this day is plainly revealed in the spiritual sense of the Word.
     Let us therefore lift up our hearts with our hands in the acknowledgment of Him who is the source of all our blessings, and dispose our lives to the worship of His holy name.

     Dedication. The key being given to the pastor, the congregation now rose. The Bishop then received the open Word from the pastor and placed it upon the altar, saying:
     And now in the name of the Lord Jesus Christ, and in the presence of this congregation which has labored so diligently in preparing this place for Him, I do dedicate this building to the worship of the Lord according to the doctrine and ritual of the Church of the New Jerusalem. May the Lord's blessing be upon all who worship here, and may they find in the uses to which the building is dedicated their exceeding great reward.

     Conclusion. The dedication concluded, the congregation sang Hymn no. 68, which was followed by a prayer and the Benediction. The Word was closed, and Hymn no. 48 brought the service to a finish.

     RELATED EVENTS

     Banquet. Visitors began to arrive even before the weekend began but the first organized activity was a banquet on Saturday evening at a beachside motel. The evening really started at three "open house" gatherings to which all were invited. Here old friends and new enjoyed conversing over pre-dinner refreshments. The natives then helped to guide guests through the maze of freeway traffic to the banquet room some miles away. After a delicious meal the toastmaster, Mr. Howard, welcomed all guests and proposed a toast to the Church.

     After a short break the formal part of the program opened with the reading of telegrams. Next the pastor presented his address for the evening, which was followed by those of Mr. Soneson and Bishop Pendleton.
     Mr. Howard opened with heartfelt thanks to all those who had brought the building effort to completion, for without a resident pastor this required more than the usual amount of individual initiative and concern. He then turned to a brief history of the Circle, which began in the early 1940's when the Rev. Harold Cranch was visiting pastor to all those west of Chicago. After settling in Los Angeles, Mr. Cranch made quarterly visits to San Diego. In 1961 the Rev. Douglas Taylor became pastor of the Arizona and San Diego district, and San Diego began to receive monthly pastoral visits. Circle status was gained in 1963, just before Mr. Howard arrived.
     A spirit of zeal seems to characterize the group. The first attempt to purchase church property was unsuccessful, but a second property was soon discovered and obtained. The rather disused and unglamorous pump house which stood in the new lot became the basic shell about which arose a lovely and dignified chapel. The building of such structures is of great service in the establishment of the church, for there is power in ultimates. Many must be looking for a faith in which they can rationally believe. We stand on the frontier and must build our own strong nucleus while also actively seeking a way to reach others. We live in an uneasy time, not difficult to understand in the light of the Writings, for the Christian Church is consummated. But "somewhere on earth the Word must exist, even if only with a few. By its means heaven is conjoined with the human race." We are responsible not only to ourselves but also to the rest of the world. It is our work to become dedicated to the Lord Himself and thus to further His purposes.
     The topic of Mr. Soneson's address was "The Meaning of Form." When the rite of dedication is performed it involves the dedication of far more than material substance. The Writings say that the term "shape" applies to what is physical; "form" implies the idea of use or function in addition to shape. We incline to think only of physical things, of effects; but revelation shows that ultimates exist only because of spiritual causes. Actually we can see causes, and the Writings may act as windows for this sight. Form implies quality, and love is the true substance of any form. Love is not seen, but it is felt. In love we find the essence and power of form, and, indeed, worship is a form of love. The Lord has told us what He requires of us: do justly, and love mercy, and walk humbly with Him.
     Bishop Pendleton spoke next, posing the question, "What Does Dedication Mean?"

It means setting aside for a specific use, and in regard to the church that use is worship of the Lord. Worship is the essential of life, and man's life is his worship. The Old and New Testaments alone are no longer sufficient to meet the needs of modern society, but through His servant, Swedenborg, the Lord has given a new revelation. The Word is now a "trinity in unity." We are pledged to this new faith and must hold it as a great treasure. The key words of modern philosophy are "anxiety, despair, and nothingness"; existentialism and nihilism. Nevertheless we know that there is purpose in life, a reason to survive; for man is not an animal. He has a great potential-the ability to find delight in use. Although few men have discovered the new concepts of God, good and truth proclaimed in the spiritual sense of the Word, we know that the church of the future is embodied in those teachings. The destiny of the church is sure, and it is our part to accept with good cheer the privilege of being part of that new church.
     Thus concluded the planned program for the evening, but a lovely surprise appeared when the Los Angeles Society presented two gifts for the Circle: a baptismal bowl, and a flannel board and books for the children. The evening closed with a program of slides showing the progression of the building from first to last.

     Luncheon. A delightful gathering took place on Sunday after church at the home of the Richard Bokers. Here all had been invited for the noon meal. The large home seemed nearly bursting as toasts and lively conversation filled the afternoon. Thanks were given to all those who had given so diligently of their efforts to bring this special day about. Many spoke of how they could still hardly believe that their dreams had been realized, that they now had a truly beautiful place in which to worship. Special thanks went to Mr. Boker, who headed the building committee, and to the Robert Carlsons who came from Tucson to provide such lovely music for the service. The Bishop offered appreciative words to the pastor, and expressed hope for the future in the whole of the West. It was with warm accord that we had listened to his words of encouragement and trust the night before.

     THE CHAPEL BUILDING

     Located on a corner lot at 2701 Mockingbird Lane, about ten miles from downtown San Diego, the new church is essentially of concrete block construction. It is on sloping ground which hides part of the building from some aspects, but also provides some privacy in a residential neighborhood. The original rectangular pump house was lengthened at either end with additions which enclose the chancel with its vestry and organ alcoves at one end, and entrance, cloakrooms and storage rooms at the other.

The additions are slightly wider than the original structure and have elevated roof lines. The roof above the chancel was made into an A-frame, which is very attractive, having glass inserts which add both light and soft color to this area. The outside of the building is white, while inside off-white and gold prevail. A golden rug covers the chancel and the aisle, matching the chair cushions. The floor is white vinyl embossed with gold in a stone effect. The furniture is dark wood, and the windows are an opaque plastic material with white and gold panels.
     The chancel is striking with its dark, rather Spanish furnishings against a light paneled wall. Decorative wooden inserts in the sides of the chancel, screening the vestry and organ alcoves, complement the dark pulpit, lectern and chairs. The altar is gold, with a red cloth beneath the Word, and it holds a rising semi-circle of seven candles. Above the Word hangs a light fashioned like a crown and holding twelve colored stones representative of the twelve tribes of Israel. Embroidered cloths cover lectern and pulpit. The effect of the church as a whole is one of dignity and warm light, well befitting the doctrines it represents.
     Thus another church building has been added to the circle of the General Church, and it is with humbleness of heart that we look to its uses in years to come. As a house in which the Lord's Word may dwell upon earth we must hope that all who worship there will carry that Word into their lives and also share it with other men. For this great treasure, the threefold Word, is not for us alone, but for all of the Lord's children. If our church is to prosper we must pray to the Lord, as did Solomon after the dedication of his temple, and ask: "But will God indeed dwell upon earth? behold, the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded" (I Kings 8:27).
     NADINE B. HOWARD
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

People coming to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Henry Dunlap, 2683 Huntingdon Pike, Huntingdon Valley, Penna. 19006.

ACADEMY AND GENERAL CHURCH PUBLICATION COMMITTEES 1969

ACADEMY AND GENERAL CHURCH PUBLICATION COMMITTEES ROBERT S. JUNGE 1969

     Each year the publication use in the church grows. To meet this increasing need the General Church Publication Committee and the Academy Publication Committee have worked out the following categories as a basis for dividing the editorial and publication responsibility. If you are at all confused by these categories, please do not let your confusion prevent your submitting a manuscript; either committee will be happy to receive material.

     Categories To Be Covered by the General Church Publication Committee:
1) All books designed for use in worship, including worship in schools and homes, i.e., the Liturgy, the Hymnal, etc. Also reprints of those published by the General Church itself.
     2) Books for general pastoral instruction, including those developed primarily out of society doctrinal classes. (Scholarly works developed primarily out of Theological School and College courses and apt to be used for course work are excluded.)
     3) All missionary literature.
     4) All children's literature.
     5) All New Church literary efforts, novels, etc.
     6) All translations of the Writings and of the Old and New Testaments except those designed for specific academic use.
     7) All texts designed for use in General Church elementary schools. It is understood that the committee will seek counsel from the Educational Council before approving such works.

     Categories To Be Covered by the Academy Publication Committee:

     1) All works on New Church education itself even if written for the general public.
     2) All scholarly doctrinal works developed primarily out of Theological School and College courses and in the sphere of academic research.

     3) All tracts, texts, etc., developed out of Academy courses, curricular or philosophic studies.
     4) All scholarly indices and concordances, except those specifically accommodated to the general public.
     5) All pre-Arcana works and studies, including biographies of Swedenborg, unless specifically for missionary purposes or for children, or coming under the scope of the Swedenborg Scientific Association.
     ROBERT S. JUNGE,
          Chairman, General Church Publication Committee
IN OUR CONTEMPORARIES 1969

IN OUR CONTEMPORARIES various 1969

     The Christmas number of the SONS OF THE ACADEMY BULLETIN offers a thoughtful and timely editorial on the possible implications of moon landings for New Church men. After noting that current data to support the thesis that life does indeed exist on the moon is sparse, the editor expresses doubt that a moon landing will reveal conclusive evidence of the existence of life, since such evidence could constitute a compelling scientific testimonial to the authority of the Writings. If proof of life resembling Swedenborg's description were found, he feels, there would be a strong compulsion to accept the Writings as Divine truth; and this could deprive man of his spiritual freedom and hence his opportunity for salvation.
     Therefore the editor is convinced that man's present efforts to reach the moon will be crowned with success only if the evidence for or against the possibility of lunar life is inconclusive. The explorations will undoubtedly suggest many new questions and open promising new areas to the possibility of fruitful research, but they will not give a definite confirmation or denial of Swedenborg's description of life on the moon.
     We agree with the editor that "man's acceptance of the Divine origin of the Writings must ever be based upon the evidence of their internal consistency and rational appeal rather than upon any external sign of their accuracy." But we doubt whether external proof would be a strong compulsion to accept the Writings as Divine truth. Such acceptance comes only from within, and it would not be beyond the skeptic's powers to find another explanation for Swedenborg's accuracy in this matter.

MEASURE OF OUR DAYS 1969

MEASURE OF OUR DAYS Editor 1969

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. Notifications of address changes should be received by the 15th of the
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     TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     "Make known to me, O Lord," says the Psalmist, "my end, and the measure of my days what it is, that I may know how frail I am; behold, Thou hast given my days as handsbreadths, and my time is as nothing before Thee." It appears as if these words express a desire to know the limit of one's times of life, and teach that these times pass away quickly. But in the spiritual sense the reference is to states of life. What is there expressed is the desire to know the state of one's life and its quality, thus the kind of life in which one will continue; and what is taught is that it is of little consequence what that state is, and that it is of no value if it is from self.
     These words might well serve as a prayer for the new year. It is quite natural for men to wonder at this time at least fleetingly, especially if they are advanced in years, what the limit. of their life on earth may be; and it is still more understandable for the man of the church to wonder what his state of life is. The lesson to be learned here, however, is that what is of consequence is whether that state is from the proprium or is being formed by the Lord. If they are from self, all our states as to good and truth, intelligence and wisdom, are of no value, no matter how good they may seem to be.
     The acknowledgment of this may turn our minds from time to eternity. It may lead us to see anew that the most important concern we call have is to open our minds to the Lord by keeping His commandments and thus allowing Him to form our states. If we do this, then this new year will indeed signify the beginning of a new state.

CLOSING THE GENERATION GAP 1969

CLOSING THE GENERATION GAP Editor 1969

     There is nothing new about a generation gap except the name and the publicity given to it in the mass media. In many respects there is more openness between the generations today. Yet we are assured that there is a gap, and some of our young people tell us that it exists also in the church. So the questions are whether and how the gap can be closed, and whether those on both sides are willing to close it.
     How the gap may be closed in the world is one thing; how it may be closed in the church is another, and there the way seems to be clearly indicated. The one thing that all generations in the church have in common is the Writings. If those over thirty are, in fact, mere traditionalists, or are so regarded; if those under thirty are, in fact, trying, not to accommodate the church to the world but to restructure it in the world's image, or are felt to be so doing; then the gap can only become wider, because no basis common to both exists.
     If each side simply challenges the other to defend its position and show cause why it should not be rejected, there will be no closing of the gap either. But if both sides will go to the Writings; if those who are older will re-examine the practices and customs of the church in the light of the Writings; if the young will study what the Writings teach about the uses of the church, and then tell us what they think should be changed; then there can be a meeting of minds. We are not involved here, or should not be, in an adversary situation; our concern should be to find a common approach to the same source of truth.
     No generation may claim that it has all the answers, still less that it can find the answers in itself or in the world. The church is from the Lord, not from man, and we can find the answers to the questions which seem to separate us only in His revealed Word. That, we believe, is what all in the church really want to do.
OBEDIENCE 1969

OBEDIENCE Editor 1969

We are taught in the Writings that reverence for Divine law has its foundation in respect for and obedience to civil and moral law. The church can therefore view only with deepest concern the rising tide of disobedience in today's society. On the civil plane violence and lawlessness have become almost normal forms of protest, and rebellion the predictable response of some to any exercise of lawful authority.

Perhaps even more disturbing, there appear to be many, usually law-abiding people, who yet hold that man is not under the judgment of law; law is under the judgment of man, and if in a man's judgment a law is unnecessary, bad or stupid, it may be violated without qualms of conscience. Their obedience or disobedience thus has its basis in personal approval or disapproval, and, in effect, they substitute private judgment for the rule of law. In matters of personal conduct there are those who seem unwilling to accept any authority outside of themselves, and to feel that the only rules they can possibly respect are those which they are allowed to make for themselves.
     On the moral plane we find increasingly not so much a flouting of the moral code as a denial that any moral code can have validity. Indeed the assertion is made that moral codes, moral laws, are inimical to the growth of morality. These attitudes must concern us deeply, not just because of what they are doing to society, but because of what they may do to the ultimates for spiritual obedience. Ours should be a spiritual concern, not dismissing the social consequences as unworthy of our attention, but looking beyond them to possible spiritual consequences.

     It may be argued that where there is little or no reverence for Divine law there is not likely to be any real respect for civil and moral law. This is undoubtedly true, and it may indicate the primary cause of the current situation. Nevertheless civil and moral obedience are the ultimates for spiritual life. They can and must be cultivated before spiritual affections are present; and it is vital that they should not be eroded further, for in this increasingly secular age it is possible that a simple belief in God, coupled with civil obedience and a moral life which includes the virtue of industry, may form the only plane for the Lord's approach to large numbers of men and women today.
     In the world there may be little that we can do beyond standing for obedience in our communities, by deed as well as word, and using whatever influence we have to support order. But in our own lives, and in our homes and schools and churches there is much that we can do. Our children should be taught respect for law, by example as well as by precept. They should be taught that as obedience and discipline are the means to all genuine delights, so order and the responsibilities and obligations it implies are the bases of all true freedom. They should be given constructive ideas of the function of law, that they may see it, not as punitive, but as for the welfare of men, and thus be prepared more readily to receive the Divine law when they become adults. But of primary importance is our own obedience to Divine law. That law does not unify our minds; only our obedience to it can do that.

ANNUAL COUNCIL MEETINGS 1969

ANNUAL COUNCIL MEETINGS Editor 1969

Announcements

     JANUARY 20-25, 1969

Monday, January 20
     3:00 p.m. Meeting of Headmasters
     4:00 p.m. Meeting of Pastors
     8:00 p.m. Meeting of Consistory

Tuesday, January 21
     10:00 a.m., and 3:30 p.m. Council of the Clergy

Wednesday, January 22
     10:00 a.m., and 3:30 p.m. Council of the Clergy

Thursday, January 23
     10:00 a.m. Council of the Clergy
     3:30 p.m. Committee Meetings

Friday, January 24
     10:00 a.m. Council of the Clergy
     3:00 p.m. Board of Directors of the Corporation of the General Church
     7:00 p.m. Society Supper
     7:45 p.m. Corporation of the General Church

Saturday, January 25
     10:00 a.m. Joint Council of the General Church
     3:00 p.m. Corporation of the Academy of the New Church

APPEARANCES OF THE TRUTH 1969

APPEARANCES OF THE TRUTH Rev. ELMO C. ACTON 1969

NEW CHURCH LIFE
VOL. LXXXIX      FEBRUARY, 1969     NO. 2
      (Delivered at the First European Assembly, University of Essex, Wivenhoe, England, July 20, 1968.)

     This paper is a consideration of the forms in which the Divine appears to man; especially of the ideas-the words of spiritual language-in which the Lord may be seen and known. Appearances, properly speaking, do not refer to the created finite substances of creation, nor to the scientifics and cognitions of the Word (these represent, correspond to, and signify), but to the thoughts and ideas that arise in the human mind from created things and revealed forms. In these the Divine appears. However, because it is only in created things, and in the words of Divine revelation, that the Divine can appear, therefore they also can be and often are spoken of as appearances.
     We usually think of appearances in terms of what is illusory and deceptive, even false. This is not the sense in which for the most part the term is used in the Writings. "Appearances" in the Writings usually refers to the thoughts and ideas in which the Divine appears to man, and from these to the external forms of creation and the words of Divine revelation. It is the Divine of the Lord that is seen or appears, and it is called an appearance because man can see and grasp the Divine only in part; not that the Divine itself is divided and appears in part, for the whole of the Divine is present everywhere. The limitation is in the beholder, not in the Divine.
     Truth in itself is Divine and infinite, but man can see it and know it only as it appears in finite things. Therefore all truths with man, even the truths of the inmost rational, are only appearances of the Divine truth itself.* However, because they are such that Divine things are in them they are called truths and even Divine truths.
     * AC 6071

     Those things in which the Divine appears are called truths, and since man can see the Divine only in appearances (in its appearing), appearances for the most part are also called truths, and are called appearances of truth only in relation to the limitation of man's sight. Similarly the angels for the most part speak of the spiritual sun as the Lord, for so He appears to them, yet know that the Lord is a Man within that Sun. In general, man must speak according to the appearance, for the appearance on the plane of its appearing is the Divine truth on that plane, but he must guard against thinking according to the appearance. The angels of the interior heavens, we are told, speak according to the appearance, but think from the truth.
     What is the relation between absolute truth and appearances of the truth? We say that we believe in absolute truth. Is this a mere pious statement? If not, what does it mean and can man know it! If so, how? In general it may be said that he who believes that there is final purpose and perfect reason in creation believes in absolute truth: and that he who believes that the reason and purpose are revealed in a written Word can know that absolute truth. He can see that the end of creation is an angelic heaven from the human race. He can see that all things of creation, inanimate as well as animate, are held together and ordered according to their contribution lo the furthering of that end or purpose. And in so far as he sees the true relation of anything to that end he sees the absolute, infinite, eternal truth, as appearing in that thing. This is only a partial seeing, but still what is seen is absolute or Divine truth and is so called according to its appearance.

     The opposite of this is the denial of absolute or infinite truth. This means the denial of any ordered purpose in creation and therefore in its preservation. Consequently, since creation and the animate beings of creation came into existence without purpose or intent, there can be no constant truth ordering and directing their preservation. Everything is subject to change, nothing is constant; and as creation came into being by chance, so it may cease to exist by the same blind force. With such men the word, truth, has no meaning, except in a purely pragmatic sense, for it is a product of man's needs and desires, and can refer to no reality.
     The importance of considering the subject of appearances is manifest from the fact that man's very self-life is an appearance. This is the most universal of all appearances and from it all other appearances stem-all things which confirm it are truths, and all things that refute it are falsities. (Falsity comes from a root meaning, to deceive, to dupe, to trick.) A falsity is an appearance which man, from his self-love, is deceived into believing as the truth itself.

As the acknowledgment that self-life in man is an appearance-for God alone lives from Himself, or is life in itself-is the origin of all true appearances; so the confirmation of the appearance of self-life in man as the reality, is the origin of all falsity-the eating of the tree of knowledge of good and evil.
     The acknowledgment of God demands the acknowledgment that He alone lives, and that His life, being infinite and uncreate, cannot be divided and given to other beings so that they, too, live from themselves. All life must be from Him, infinitely and eternally. But He can and has created finite beings who are recipients of His life and who live from Him. He alone lives and others live from Him. There are no degrees of quality in life itself, and that there appear to be is because there are degrees of vessels receptive of life, which receptacles manifest the one only life in various forms and degrees.
     This is a reasoned argument and is not the Divine truth that appears in man's apparent self-life. The truth that appears, and is seen in man's self-life, concerns the Divine love. It reveals the essential quality of that love, which is; to give itself to others outside itself so that they may feel it in themselves as their own. In fact, as we shall develop more fully later, truth is a form of good. According to a definition given in the Writings: "When good is so formed that it may be intellectually perceived, it is called truth."* The appearance of self-life in man reveals the quality of Divine good or love which is God, and therefore when this is seen or perceived in it, it is a truth. Because of this truth concerning the nature of Divine love, it follows that the more fully man is conjoined to God or receptive of His love, the more distinctly does he feel life in himself as his own.
     * AC 3049

     The very nature of man, if it is at all rational, causes him to strive after wisdom. Even those who deny that the word, truth, has any meaning go to great pains to confirm the truth that there is no truth. Also, if there is no truth, then it is a matter of indifference what we do: eat arsenic, build paper bridges, or walk over a cliff. It is impossible to live according to the theory that there is no truth, or that it is unknowable.
     Somewhere in the preparatory works Swedenborg says. "Every man's sincere opinion should be seriously considered, for no man, unless he is utterly foolish, would put forth a theory unless it were based on some truth or appearance of the truth." And in Arcana 7344 it says: "Truths cannot be applied to falsities by mere falsities because truths and falsities are altogether opposites, and opposites cannot be applied unless there be intermediates which conjoin: the intermediates which conjoin are the fallacies of the senses, and also those things which are said in the Word according to appearances."

Examining the opinions of others, and in the light of the Word seeing what fallacies and appearances of the truth they have taken as the truth itself, often enables us to see the truth more clearly and adds to our thought more distinct ideas of the truth.
     It is generally agreed that moral truth consists in saying what we think, and that lying or moral falsity consists in speaking contrary to what we think; this whether what we think be in itself true or false. This definition would agree with the truth if we include the interior thought as well as the exterior, also discrete degrees, and their correspondential relation.
     General definitions of physical truth with which most would agree are: "A true idea must agree with that of which it is an idea." "Truth is the concordance of a cognition with its object." "Truth consists in the agreement of our idea with reality." Thomas Aquinas says: "The things of nature are true when they reflect what is in the Divine mind."
     How do we know when our idea agrees with the object of which it is an idea! The general answers would be, as regards physical truth, its agreement with experience and controlled experiment established by the unimpeachable evidences of the senses. And Swedenborg says: "If anyone is content with devising principles, and is so indulgent to his imagination as not to look for evidence of them in geometry and their agreement with physical facts . . .he can never be admitted to these oracles."*
     * (The oracles of wisdom) Intro. to Princ. page 37.

     Is this also the way to arrive at the truths of life; moral, civic and spiritual truth? The pragmatist would answer, yes. For to him all ideas are to be judged by their external consequences. Many of them would say that "truth," "good" and "evil," are meaningless terms; the question is not whether an idea is true or false, good or evil, but whether by it man is moved forward or backward; so that an idea may be true at one time and in a certain set of circumstances, and false at another time and in another place. But who is to say what is forward or backward! Even in saying this they are establishing a standard by which the truth or falsity of an idea is to be judged.
     To follow out the train of this particular inquiry would be too prolix for the purposes of this paper. This is sufficient to indicate the necessity of a higher truth, a higher authority than the senses and experience, from which lower truths, moral and civil, are to be judged.

This leads eventually to the acknowledgment of the Divine and to the necessity of a Divine written revelation; a Word, not only as a body of scientifics and cognitions concerning the nature of God and spiritual life, but as a form of Divine love, as a living body of the Divine love in human form. No cognition, whether from the Word or from the realm of nature, is truly seen unless it is perceived as a form of Divine love or use, unless in it the Divine love appears. Such are the genuine appearances of truth.

     We turn our attention now to the formation of man as the recipient of the appearances of truth. There is some force operating in man that makes him dissatisfied with the knowledge obtainable through sense experience and experiment, and which drives him on to form conclusions concerning the causes of things. He is continually asking the questions: Why? How? Where?
     Many seek the answers to these questions in the physical or natural things from which they derive their experimental knowledge, and conclude that there is no first or final cause; that the cause is in the thing itself, that it arises by chance, and that it is therefore continually changing; thus, that the use and effect are on the same plane and in the same degree. Further, that the cause of the different forms of life is not due to any internal directional force, but to the chance environment in which they live. According to this theory, the mind has no intrinsic powers; it has no essence of its own, but gradually acquires an essence by stimuli from without-sensation, education, experience not only of the individual life but also the accumulated experience of the race.
     The classical philosophers saw the inconsistencies involved in this theory. (We have not time to present the whole argument.) They noted that there were certain general truths to which all sane men assented. That there is a God; that the soul is immortal; that there is a common perception of justice, morality and truth. They concluded that there was a body of higher truth independent of man's education and experience and that it was more certain than the appearance of truth acquired through the senses.
     They further saw that this required something in man that enabled him to see and recognize such truth, and they concluded that within man there is a reasoning faculty that can respond to and recognize reason and cause in the world about him.
     Swedenborg in his preparatory works accepted these conclusions and argued that there are powers or faculties inherent in the human mind by its very formation as created by God, by which man can see and acknowledge higher truths and can discern final ends and purposes in the creation about him.

He saw these faculties as properties of man's soul, which was an endowment from God. And to explain how they operated upon the conscious mind he developed the doctrines of correspondence and discrete degrees. In the preface to the Animal Kingdom written in 1744-5 he says: "By the most intense application and study I developed certain new doctrines."
     According to these doctrines the types of thought in man are explained by discrete degrees in the substances upon which the mind rests, and in which it functions. These degrees are organic and the relation between them is called correspondence. Forms of life are discrete because there are discrete degrees between the organic forms which receive and express them. Man is distinguished from animal because in him are organic forms receptive of life which are discretely above those of animals. The organic which enables man to reason, in the sense of being able to see and acknowledge truth, is the first degree which distinguishes man from animal. By virtue of this degree man can see and acknowledge truths that are beyond and above knowledges gained through sense experience.

     But the question arises, how do such ideas arise and by what means are they determined to be true or false! They do not arise in the rational mind of itself, for the Writings clearly teach that there are no innate knowledges and thence no innate ideas or thoughts. The undeveloped rational consists only in a faculty, and until awakened by the things of sense and experience its faculty cannot be exercised. The materials out of which the rational builds its mind are the things of memory and imagination taken in through the door of the senses. The rational mind itself consists of the ideas and thoughts that arise from these and in which truths appear. The truths that so appear are not from the memory and imagination but from the light of heaven inflowing through the soul.
     Can man, of himself, in this way arrive at spiritual truths such as that there is a God and eternal life? The Writings say, no. The knowledge of spiritual and Divine things can come to man only through written revelation. The knowledges of spiritual and Divine things come to man from without, especially through sight and hearing; and as such they are not truths, but are what the Writings call scientifics and cognitions. They are circumstanced in a man according to his ideas of them, and it is the ideas and thoughts from them that are the appearances of truth, or that in which the Divine appears. The same scientifics and cognitions can be truths with one man and falsities with another. Take the scientific that God is Divine Man. If the ideas that arise in a particular man's mind are of a finite man limited by the things of time and space, and qualified by merely human loves and affections, then this scientific is not a truth with that man although in itself it is a true statement.

But if the ideas arising from the scientific that God is Divine Man are from the light of heaven and removed from the things of time, space and merely human qualities, then it is a truth, and even the scientific is then called a truth because it is such that Divine things can be in it. It is therefore important to separate, in thought, truth from the scientifics and cognitions in which it is revealed. "Rational things, or what is the same, appearances of truth, that is, spiritual truths, are not cognitions, but are in cognitions."*
     * AC 3391.

     Can man know whether or not the scientifics and cognitions of the truth of the Word are truths with him? Can he know if they are so circumstanced in him that the Divine truly appears in and through them? A desire to know the answer to these questions is what inspired this paper, and therefore is its main point. What is man's part in unveiling the appearances of the letter of revelation so that the Divine of the Lord may be seen within them? This should be the constant desire and effort of the church and of every individual of the church. For the Divine of the Lord makes the church, and only as the appearances of the letter of the Word are opened in man, even to the Lord, can the Divine of the Lord descend and form the thought and life of the church.
     The answer is given in the words following the two great commandments. "On these two commandments hang all the law and the prophets." The fires kindled by love to the Lord and love toward the neighbor give forth the light in which the truths within the appearances of the letter of the Word may be uncovered, and the Divine of the Lord may descend and make the church. This agrees with the teaching in Heaven and Hell that the Divine of the Lord makes heaven and the church, and that the Divine of the Lord in heaven and in the church is love to the Lord and charity toward the neighbor.
     In Arcana 7233 we read, ". . . the understanding cannot be enlightened unless it be believed that love to the Lord and charity towards the neighbor are the principal and essential things of the church; he who proceeds from the acknowledgment of these principles and essentials, if so he be in them, sees innumerable truths, yea, very many arcana are disclosed to him, and this from interior acknowledgment, according to the degree of enlightenment from the Lord." And in Arcana 4776: "They who are in love towards the neighbor, are capable of receiving all the truths of faith, and imbuing and appropriating them to themselves; for in love towards the neighbor there is the all of faith, because heaven and the Lord are in it." He therefore who is in love to the Lord and charity towards the neighbor is potentially in all truth.

But what are love to the Lord and the neighbor? Arcana 2063 gives two signs of the evidence of these loves as being in man: 1. That he shuns evils as sins against God; 2. that he longs for truth for the sake of the good of life; this is the "spiritual affection of truth." Genuine good is recognized by this, "that it longs for truth."* The good of love to the Lord and the neighbor upon which hang all the law and the prophets is not a sentimental life of external worship and the practice of good works. It is acquired through a life of shunning evils as sins against God, and earnestly seeking after the interior truths of the Word, looking always to the good of spiritual and natural life. In this way, and in this way only, are the interior degrees of the mind opened, so that the Divine of the Lord may inflow into the genuine affection of the scientifics and cognitions of the Word as existing in a human mind and cause to arise therein those ideas and thoughts in which the Divine may appear. These then are the appearances which "are acknowledged as truths because they are such that the Divine may be in them."**
     * AC 9206.
     ** AC 3387.

     In general, whenever man sees in events or in things how they further the Divine end of an angelic heaven, he sees them truly, or he sees infinite Divine truth in its appearing. It should be our continual endeavor to see and understand what is of eternal value in all events and things in ever increasing light. We should acknowledge that what we see is the Divine of the Lord; yet at the same time we should acknowledge that we adjoined to it many fallacies and at times even falsities from our proprial thought arising from our evil loves.
     And the danger is always present that we will conclude that the Divine is such in itself as it is in its appearing. The Lord alone in His Human dispelled all appearances of truth and entered into union with the Divine love itself. With man, spirit and angel the Divine is seen and known only in appearances; and although it is the Divine that is seen, yet the sight is always limited and is subject to perfection through regeneration to eternity.
     Divine truth is revealed in the letter of revelation in appearances not only because of the necessity arising from the relation of the finite to the infinite, but also in order that man may delight in it and from delight seek after the good within the truth. In the Word, Divine truth is clothed in sensual, natural and rational appearances so that in every state of his life man may delight in it and through delight receive the spiritual affection of truth.

Arcana 2203 says: "The appearances in which the rational is, are such as affect it, for in appearances themselves there is delight; wherefore, whosoever is deprived of appearances supposes that there is nothing of delight left remaining, when, nevertheless, celestial affection is not in appearances, but in essential good and truth; rational truth being of such a nature and quality is also excused and pardoned, and permitted to be in appearances, and to have delight therein." The examples given are the stories and parables of the Word in which children delight; also the sensual and natural delights in which life in heaven is described. If heavenly life were not described in such terms the natural man would perceive no delight in contemplating that life, and so from will would not strive after it. It is only gradually, through states of regeneration, that he can penetrate these appearances and be delighted with the reality within them.
     But within the appearances of the letter of the Word the Divine appears openly in passages here and there. The general truths of religion are plainly stated in the letter, as that there is one God, that He is Man, that there is a life after death, that he who lives well goes to heaven and he who lives evilly to hell, and many other general truths. Especially the truths of life are plainly revealed. In Sacred Scripture 55 we read, "All things that concern man's life, and consequently his salvation are bare; but the rest are clothed"; and in the Divine Providence 317 it says, "in things purely rational, moral and spiritual, truth appears in its own light."
     In order further to understand appearances of truth and man's essential part in penetrating them so that the Divine within may be seen, it will be helpful first to see how man from evil confirms appearances as truth in themselves, and so creates fallacies and falsities.
     The teaching is clear. All falsities arise in man from evil. Evil alone so closes the mind that the Divine cannot appear within the scientifics and cognitions of revelation. This is called the falsity of evil and is defined as all that a man thinks while in an evil lust in confirmation and defense of it.* And so it is said "in the church good perishes first, and then truth."** And also: "The appearances which hide or conceal the Divine arise from evil."*** For, "they who are in evil cannot but think what is false when they think from themselves."**** Man in evil may still profess belief in the scientifics and cognitions of the church as taken from the Word, but the ideas and appearances arising in his mind from them will contain nothing of the Divine.

In the appearances he will see only what favors self and the world, and in time, after death if not before, he will reject even the literal statement of the truth, whenever by it he can no longer gain his ends. Such falsities arising from appearances are said in the Word to be "nothing but evils reasoning and favoring themselves."*
     * AC 1188, 2243.
     ** AE 372.
     *** AC 5696.
     **** AC 7437.
     ***** AC 7577.
     The general teaching is given that appearances are hurtful only if confirmed by a life of evil. It is therefore better for a man to remain simply in the appearances of the letter, than to confirm some appearances as the truth itself. For, "every one may speak in accordance with the apparent truth, and does so speak, but to think in accordance with it from confirmation blunts and darkens the rational understanding."* Evil of life alone can close the Word so that the Divine cannot appear therein. Arcana 4729 gives three means by which the truth of the church is falsified: 1) When in the evil of life man acknowledges the truth of doctrine. 2) Man is first in the truths of doctrine, and then goes over to the falsities of another doctrine. 3) Man, when in the evil of life, seizes on the truths of doctrine.
     * SS 92-97.

     An examination of these origins of falsity will reveal that in every case falsity arises "from evils reasoning and favoring themselves." This is of great practical importance, for the appearance is that falsities arise from mere ignorance, or from misunderstanding, or from lack of mental ability and intellectual concentration, and that therefore the truth within appearances can be uncovered by intellectual activity and intense study. That these are necessary is self-evident, but in themselves they cannot penetrate appearances so that the Divine within can be seen. The Divine within appearances can be seen only when such activities are inspired by the spiritual affection of truth-an affection arising in man from true humility received from the Lord through a life of shunning evils as sins against God.
     The good of love to the Lord and the neighbor alone can establish the church, and keep its doctrine pure. The light from the fire of these loves can alone prevent the church and the man of the church from falsifying the Word by confirming its appearances as truths in themselves. This is taught everywhere in the Writings, as in the following:

     "What is remarkable, everyone's enlightenment is of such a quality as is his affection of truth, and the quality of his affection of truth is such as is the good of his life."* "All truth is born of good, and has no other origin; it being called truth because it is of good, and because it confirms that from which it is, that is, good."**

"When good is so formed that it may be perceived intellectually, it is called truth."***
     * AC 7012.
     ** AC 4070.
     *** AC 3049.
     "Interior truths are everywhere in the Word; but men who are in scientifics and cognitions and not at the same time in their life when they read the Word do not even see these truths . . . the exterior . . . things of the Word appear to them. . . but not the interior, and to see the exterior . . . without the interior . . . is to see nothing Divine."* "It is good that chooses truth for itself, and also forms it . . ."**
     * AC 3416.
     ** AC 3161.
     Many more passages might be quoted that teach the same thing. These are sufficient to show that it is only the spiritual affection of truth with which man is gifted by the Lord, in so far as he shuns evils as sins against God, that can prevent man and the church from closing the Word by confirming its appearances as truths in themselves; or, conversely, that can unveil appearances so that the Divine may appear therein and, being present, form and build the church.
     Good or love is the life of man. Truth is but its form. Good or love from the Lord is the esse of the spiritual man and of the church, truth is its form-in which it appears and its quality is known. All things of the church are from the good of love from the Lord, the Divine of the Lord which makes heaven and the church. Thus we have the following teachings concerning the states of the church with man:

     1) "Man believes that he is reformed and regenerated through the truths of faith; but this is an appearance. He is reformed and regenerated through the good of faith, that is through charity toward the neighbor and love to the Lord.
     2) "Man believes that truth enables him to perceive what is good, because it teaches; but this is an appearance; it is good that enables truth to perceive, for good is the soul or life of truth.
     3) "Man believes that truth introduces to good when he lives according to the truth, which he has learned; but it is good which flows into truth, and introduces it to itself.
     4) "It appears to man that truth perfects good, when yet good perfects truth.
     5) "Goods of life appear to man to be the fruits of faith; but they are the fruits of charity. When good is so formed that it may be intellectually perceived it is called truth."* "Light is come into the world and men loved darkness rather than light because their deeds were evil. He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."**
     * AC 3207.
     ** John 3:19-21.

"HE THAT IS NOT WITH ME" 1969

"HE THAT IS NOT WITH ME" Rev. MARTIN PRYKE 1969

     "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad." (Matthew 12:30. Cf. Luke 11:23.)

     As we read in our second lesson, these words were said by the Lord when replying to the Pharisees who had secretly accused Him of performing miracles by the power of Beelzebub, the prince of the devils. When the simple people saw Him restore sight and speech to the blind and dumb man they marveled greatly, and proclaimed aloud that He must indeed be the Son of David, the long awaited Messiah. But the learned Pharisees denied Him, for they saw no advantage to their own selfish way of life in such a Messiah. Therefore they sought to explain His acts to the people by suggesting that He was Himself possessed of the devil.
     When the Lord read their thoughts, His answer was unequivocal: "If Satan cast out Satan, he is divided against himself; how shall then his kingdom stand!" How can it be possible that Satan should destroy his own? Is it to be supposed that that which is evil would seek to establish order and perfection, or even physical health? While it is true that evil often appears in the garb of good, yet never does an evil man assume this appearance except to achieve some evil end. No evil man tries to aid in the establishment of God's kingdom. And so the Pharisees were enjoined that when they saw God's work being done before their eyes, they must recognize that it could have been done only by the spirit of God and not by the hands of the devil, that is, of the hells. "But if I cast out devils by the spirit of God, then the kingdom of God is come unto you."
     The opportunity given by the wicked and irrational accusations of the Pharisees was used in order that a further lesson might be added. Beelzebub and God have been mentioned. Let it be known that there can be no commingling of these two. They have nothing in common, and no man can be allied with both; he serves either God or Mammon. "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad."
     There are three analogies which may spring to mind here. "He that is not with Me is against Me" certainly suggests a state of warfare.

And there is indeed constant warfare between the kingdom of God and the realm of Beelzebub. The hells are constantly attacking the heavens, hoping to achieve their destruction; and the heavens are constantly defending themselves against such attacks. Similarly, the man who seeks the life of good is constantly tempted to deviate from it-to turn to the life of evil. He is constantly struggling to maintain what he has already achieved and to go forward to new achievements.
     There is a constant battle between right and wrong, and in it there is no neutrality; we are ranged definitely on one side or the other. The ruling love and effort of our lives is either for our own selfish pleasures and desires, or is for the welfare of the neighbor and obedience to God. We fight for God or Mammon.

     Two further analogies are suggested by the second phrase in the text: "and he that gathereth not with Me scattereth abroad." This may refer either to the work of the harvest or to the shepherding of the sheep. One is either a true harvester, who gathers the fruits of the harvest together so that they may be used for the nourishment of man; or one is an enemy of the harvester who would seek to scatter abroad the abundant crops so that mankind might be deprived of their strength.
     There are those who seek to forward the performance of uses and good works which will benefit the neighbor, and there are also those who, for their own ends, seek to make such works of none effect.
     We may also consider the world as being divided between those who gather the sheep together that they may find protection in the sheepfold, and those who would scatter them far and wide in the hope that they may fall a prey to the wolves: those who wish to protect the neighbor from the dangers of falsity and evil within the walls of revealed Divine truth, and those who delight in the sight of men falling a prey to the evils and falsities of hell.
     "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad." It is not always easy for us to see that the division between good and evil is as marked and certain as this suggests. We often seek to justify our evil actions or intentions by producing extenuating circumstances. We hope to cloud the sharp division between right and wrong so that we may creep unobserved from one side to the other. It is true, of course, that often in our limited human understanding we cannot see clearly, however conscientiously we seek, what is right. But because the dividing line is often so obscure on account of our human blindness, or perhaps more often because of our willful blindness, it does not follow that such a sharp line does not exist.

     If we apply our unbiased rationality to the subject, we shall arrive at the same conclusion that is plainly taught us in the pages of Divine revelation, namely, that right and wrong are poles apart; never commingled, never confused. There is an established order on earth, a proper pattern for all things, laid down from creation. There is an orderly existence for the things of nature: animals, vegetables and minerals, and the bodily life of man. Above all, there is an orderly existence for the spiritual life of man-for the things he should know, do and love. This supreme order, which pervades the whole of creation, is from God, who has so provided that under this order the most perfect form of society may exist. As long as this order reigns in the spirit of man, peace and good will will be with him; hatred, revenge, cruelties, selfishness and domination will be no more.

     Everything which conforms to this Divinely given order is good and right, but all that opposes it is evil and wrong. Here is the cause of our sharp dividing line. The first is right and true because it is from God and is for the welfare of all; the second is wrong and false because it is from man and is for the welfare of the individual, or so he imagines, to the detriment of the neighbor. Let it be remembered that there was no disorder and no evil until man brought it into being by misusing the powers given to him by God; and in our own lives there is nothing evil and false which is ours unless we make it so, unless we close our minds to the spirit of God, who constantly seeks to bring us within His realm and so to real and lasting joy.

     Modern philosophy frequently suggests that there is no such thing as absolute good and absolute evil; sometimes that there is no such thing as absolute truth. We are told that each man shall determine for himself his own standards of what is absolute, ignoring all standards outside of himself; and it is added that what may be good and true for one person is quite the opposite for another. This is a comforting doctrine, for under it we each become our own judge and can modify our standards to suit our own inclinations, which is indeed our constant tendency. But this is a process unlikely to raise the standards of the human race, or make for progress in the art of living usefully in society. Perhaps never since the division of the Godhead into three separate persons by the early Christian Church has a more serious error been permitted to govern the lives of countless millions of human beings. Once a belief in any absolute good is lost then no standard remains; Divine revelation is scoffed at as being the idle consolation of the unintelligent; God Himself is become a popular myth which, it is condescendingly agreed, may serve a useful purpose in frightening the unenlightened into some kind of order.

In the place of these "absolutes" are set up individual gods; each man takes to himself his own household image and worships daily at its shrine; be it the sullen love of riches, or the haughty desire for power, or some other god of selfishness.
     With these many gods in the hearts of men, each one an image of the man's particular form of selfishness, peace and order are impossible. Each man is being driven along a separate road to achieve his personal ambitions, and the result is chaos and confusion. International strife and warfare are the results of this very condition, and wars must be expected until such time as all men learn to live subject to the will of God and in love of the neighbor, instead of subject to their own evil passions and in love of the things of the world.
     "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad." Our choice is clear. We either gather in with those who seek to abide by the order of God, or we scatter with those who seek to disrupt this order so that their own particular end may be achieved. It is most important that we recognize that our choice is as clearly defined as this. If we are not earnestly seeking to gather, then we are indeed among those who scatter. If we do not range ourselves determinedly on the side of God, then we are constantly struggling against Him and against the peace and order which He is ever seeking to establish on earth.
     Few of us, probably, are in doubt as to where we would wish to be. We can acknowledge the need for joining the armies of the Almighty; but in our apathy we forget that as long as we are not actively endeavoring to do this we are fighting against those armies. So we may well ask ourselves whether we may be numbered among those who do indeed gather with the Lord, or whether we have fallen among those who scatter abroad.

     The words of our text, then, cause us to examine ourselves; to see our lives in their true perspective. In the Gospel of Mark there is another verse which expresses, in inverse order, the same clear distinction between good and evil. This verse directs us, not so much to an estimation of ourselves, as in estimating the neighbor. There we read: "He that is not against us is on our part."* The disciples had come complaining to the Lord because they had found one who cast out devils in the name of the Lord, but who did not follow Him as they had done. It doubtless seemed to them that a charlatan was profaning the Lord's name; but they were told that this was a man who did the Lord's work, although not in the same manner as the disciples did it. "Forbid him not," the Lord said; "for there is no man which shall do a miracle in My name that can lightly speak evil of Me. For he that is not against us is on our part."**

We read of a similar incident in our first lesson, when Moses rebuked Joshua for complaining of other prophets in the camp by saying: "Would God that all the Lord's people were prophets, and that the Lord would put His spirit upon them!"***
     * Mark 9:40.
     ** Mark 9: 38-40.
     *** Numbers 11:29.
     Such must be our judgment of others. It will often appear that we can condemn them for their wickedness, and accuse them of impurity of heart, when actually they may be nearer to God than we who condemn. This does not mean that we are to condone evil actions, which can usually be judged; or that we are to make light of falsities, which can readily be recognized in the light of the teaching of God's Word. But it does mean that we are not to judge of the spiritual state, of the degree of regeneration, or of the will and intention of another. His way may be different from ours; he may be better or less well informed; but if he is not seeking the destruction of God's kingdom, then he is working on God's side.

     Thus we may see that the Lord, referring to those outside the church, indeed said: "He that is not against us is on our part"; but that, speaking to the church, He said: "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad." These two verses, the one from Matthew and the other from Mark, and each with its counterpart in Luke, at first appear to be contradictory; but in fact they confirm one another. They both emphasize the absolute distinction between good and evil and between truth and falsity; but one is to be applied to our own lives and the other to the life of the neighbor.
     We are reminded once more of the wondrous truth hidden within the letter of God's Word. A cursory glance may sometimes confuse; but a careful study, especially in daily reading, will bring great delight as we gradually see more clearly the gem of Divine truth. It is indeed the Word of God speaking to man, that by His voice we may follow Him and find the everlasting joy and contentment of His kingdom. Amen.

     LESSONS: Numbers 11:10-30. Matthew 12:10-30. AC 8387-8391, 8393.
     MUSIC: Liturgy, pages 450, 484, 474.
     PRAYERS: Liturgy, nos. 66, 130.

MARRIAGE RELATIONSHIP 1969

MARRIAGE RELATIONSHIP Rev. FREDERICK L. SCHNARR 1969

     The story in Genesis of the creation of woman from the rib of Adam does not refer to the actual or physical creation of woman. What is really being described in the internal sense of this beautiful sacred story is the relationship of man and woman in the effecting of that spiritual conjunction of minds which is called conjugial love. In it we see represented the essential qualities of the masculine and the feminine mind, and the different functions of each of these minds in the forming of a heavenly marriage.
     Marriage is not a relationship that arises from man, but from the Lord alone. From the beginning of creation the Lord provided that there should be the masculine and the feminine, and that they should be united in mind and body to form together the most perfect image of the Divine. The Lord's purpose in creating a distinct masculine and a distinct feminine which could be so conjoined involves many things: the propagation and preservation of the human race, the regeneration of mankind, and, supremely, the eternal happiness and welfare of man's life in the spiritual world. By creating both man and woman, and endowing them with different qualities, the Lord provided the means whereby He could most fully give the blessings of His Divine love and wisdom to finite man. This supreme use of marriage is an eternal use, and for this reason the marriage relationship itself is also eternal.
     It is important for us to remember that the masculine-feminine relationship, when it is in its proper order, is from the Lord and not from man. It is this that makes marriage a Divinely ordained institution-holy, pure and clean because it descends from the Lord. The conjugial love that can come into being between one man and one woman who mutually look to the Lord for guidance of their lives is called in the Writings the fundamental of all human loves, whether celestial, spiritual or natural. Every masculine occupation or use, and every feminine occupation or use, looks either directly or indirectly to the marriage relationship and to the formation or expression of conjugial love. This is true of everyone who is sincerely trying to follow the Lord, whether married or not.
     If we are to understand intelligently the Lord's purposes in providing for the existence of marriage, and if we are to co-operate with those purposes, it is necessary that we know what is the essential nature of the masculine and the feminine mind.

We must also know how it is that, when conjoined, they form the most perfect image of the Divine.
     The Heavenly Doctrine instructs us that both man and woman are born with a will and an understanding. However, "with man the understanding predominates, and with woman the will predominates."* Since the understanding predominates with man, the masculine mind is characterized by the primary love of growing wise; thus of learning, of gathering knowledges, and of delighting in the things of logic and reason.** This form of the masculine mind enters into and orders the very things of the physical body, so that even man's features indicate the nature of the understanding-strong, harsh and rough. From man's first love of growing wise there develops a secondary love, which is the love of wisdom itself-the love of knowing and understanding truths because of the use they serve in leading to the goods of life.
     * HH 369.
     ** CL 33.
     This is a regenerate love. It is what inspires man in heaven to find delight in the learning of new truths, and this to all eternity. However, this regenerate love of wisdom could not develop or exist with man except through conjunction with the qualities of the feminine mind. The Writings tell us that if the qualities of the masculine mind alone had been created, the love of self, even in its proper order, would have turned the love of wisdom into the pride and conceit of self-intelligence. Man cannot possibly love the love of wisdom in himself without conceit and self-intelligence entering in and destroying the acknowledgment that all love and wisdom are from the Lord. So the Lord did not create man alone, that is, the qualities of the masculine mind; He created woman, the qualities of the feminine mind, and provided from the beginning that they should be conjoined into one perfect image of the Divine love and wisdom.

     As we have already noted, the book of Genesis does not treat of the physical creation of woman; man and woman were created at the same time. It treats rather of the creation of the feminine mind and of how it is related to the masculine mind. We have noted that man is a form of the understanding, and that his essential regenerate love is a love of acquiring wisdom for the sake of the goods which wisdom brings. However, since such a love could not exist in the masculine mind alone without becoming the love of self-intelligence, the Lord created another form, the feminine, with the ruling love of loving the wisdom of the masculine mind.*

This is the love that is as it were taken from the man, and is what is meant by the rib that was taken from Adam. Woman is therefore essentially a form of love, and thus with her it is the will that predominates over the understanding.** She is a form of love, and this form is what enters into and orders the things of her body. Thus, when compared to man, woman is soft, tender and gentle.*** Because woman is a form of love from creation, she is the one who is able to receive the influx of conjugial love from the Lord; the influx that causes her to desire to conjoin herself with the masculine mind. The masculine mind receives this influx only mediately through the feminine.****
     * CL 321 55.
     ** CL 100, 32; HH 369.
     *** CL 32, 218.
     **** CL 224.
     As with man, woman, too, receives the love of self from creation. While with man this love inclines him to love the things of his own intelligence, with woman it inclines her to love the perverted things of her will, especially the love of dominion over the masculine mind. Woman, from her very nature, has an innate power over man. Because the things of love and affection rule with her, she is able to perceive or feel the states of man more clearly than he himself. When this knowledge is combined with the influence of her beauty upon man, she holds the means whereby to nourish and exercise the love of dominion.

     When the distinct nature of the masculine and the feminine mind is known, and when the Lord's purpose in so creating them is seen, any idea of one sex being superior to the other vanishes. Indeed any such idea is an abomination in the sight of heaven. Male and female are two creations, most perfectly designed by the Lord to be conjoined into one image of the Lord. In such a conjunction rests the eternal happiness of both man and woman. Neither one can reach completion or perfection without the other; that is, by their joint co-operation in one angelic use. In the life of an angelic couple the will of the wife is also the husband's will, and the husband's understanding is also the wife's.*
     * HH 369.
     This conjunctive relationship of the masculine and feminine minds is what is meant in the internal sense by Adam saying to Eve: "This is now bone of my bones and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh."*
     * Genesis 2:23, 24.
     That which a woman endeavors to conjoin herself with in a man is called in the Writings his moral wisdom. This is not something which pertains only to his understanding, as is the case with his rational wisdom.

Rational wisdom pertains to the learning of knowledges of all kinds, and to the intelligence, sagacity and judgment which arise from study of and reflection upon knowledges. This is not the masculine wisdom with which a woman can conjoin herself; if it were, her form of mind would be the same as man's. But woman's love is not simply a love of wisdom in any and every form in which it may appear; it is not an abstract love of wisdom. It is the love of the wisdom of a masculine mind as that wisdom is seen being applied to the uses of life.
     Moral wisdom with man involves not only his understanding but also his will-his life and his loves. To moral wisdom, therefore, belong all the moral virtues, such as modesty, sincerity, courtesy, industry and generosity; and all spiritual virtues such as conscience, innocence, charity and the love of religion.* These virtues, as they are seen in a man by a woman, are the things which attract her love of wisdom and cause her to desire to conjoin her love to the man's. A true wife's love is therefore not a blind emotion, not something devoid of purpose and intelligence, but is rather the most beautiful form of love seeking its wisdom. It encourages and directs man's love of wisdom away from self, to the uses of society and the home, to the building and preservation of a conjugial relationship, and thus to the life of regeneration.
     * CL 163, 164.

     The influx of conjugial love which woman receives from the Lord is the active force in the spiritual conjunction of man and woman. It is that which goes forth to be received and to act in the wisdom of the man. That which goes forth in turn from man to woman is the reaction of his wisdom to her love. This reaction she senses with delight, and her love is thereby given the nourishment it requires for growth.* Woman's love is what eternally inspires man to seek wisdom, while man's wisdom is what eternally provides the means for woman's love to grow. In this circle lie all the delights and happiness of angelic life. "When love approaches wisdom and conjoins itself therewith, then love becomes love; and when wisdom approaches love, then wisdom becomes wisdom, Love truly conjugial is the conjunction of love and wisdom."**
     * CL 293.
     ** CL 65.
     The man and woman who acknowledge that conjugial love is from the Lord, that it is eternal, and that it cannot be formed apart from the life of regeneration must make every conscious effort to build such a love. Man must especially shun the pride of self-intelligence as a sin against God. Woman must especially shun the love of dominion over man as a sin against God. There is an inseparable conjunction between conjugial love and regeneration.

Conjugial love can no more be born in a moment than regeneration can be effected instantly. It must pass through its orderly states of growth and development. The marriage relationship is the orderly form which the Lord has provided for this to take place. However, the Lord can work only in the human states which individuals, and society in general, provide in the exercise of their freedom. These states are filled with disorders and perversions, many from heredity, which make it impossible for a conjugial relationship to be born on this earth.
     Nevertheless, the Lord has provided that all who sincerely desire to enter into the life of conjugial love shall do so in heaven. Through His Divine truths concerning the relationship of man and woman, everyone is able to prepare himself for an orderly, heavenly and happy marriage, and this regardless of what state or circumstances he has been in during his life on earth. This Divine promise is surely the greatest source of comfort and encouragement for married and unmarried alike. If man and woman, separately or together, will but make the effort to love and live the ideals of conjugial love to the best of their ability and judgment, the Lord will assure them of the blessings of a heavenly marriage.
     In all the things of man's life the Lord endeavors to provide this most fundamental of all human loves. He works secretly through His Divine Providence, even in man's states of disorder and discouragement, to build in him the most precious gift of life. Our states are such that we can have little idea of the eternal loves the Lord is building within us. A man and a woman striving for the realization of conjugial love can know very little of the internal conjunction of minds that the Lord is effecting within them. This is what is referred to in the Genesis story by the deep sleep that the Lord caused to fall upon Adam: the deep sleep in which He took one of Adam's ribs and formed woman from it, and then brought her to the man. "He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh."*
     * Matthew 19:4, 5.

BELIEF IN JESUS AS THE ONE GOD 1969

BELIEF IN JESUS AS THE ONE GOD G. A. DE C. DE MOUBRAY 1969

     We read in the Arcana: "The Lord's internal was Yehowah Himself, because He was conceived from Yehowah, who cannot be divided and become another's, as is the case with a son who is conceived from a human father; for the Divine is not divisible, like the human, but is and remains one and the same. To this internal the Lord united the Human Essence; and because the Lord's internal was Yehowah, it was not a form recipient of life like the internal of a man, but was life itself. His Human Essence also in like manner was made life by the act of union, on which account the Lord so often said that He is Life, as in John: 'As the Father hath life in Himself, so hath He given to the Son to have life in Himself' (5: 26)."*
     * AC 1999:5.

     Last Monday I picked up a small book entitled Early History of the New Church in Birmingham. There were several things in it of great interest.
     On Sunday the 19th of June 1791 the first church ever to be built for the New Church was consecrated. Three services were held on that day, the church being filled to overflowing each time with a distinguished company of clergy and laity.
     One of those present was Dr. Joseph Priestley, perhaps most famous as a scientist; he practically founded the science of chemistry. But he was also of considerable importance as a theologian. He had started adult life as a Presbyterian minister and had now become a Unitarian minister. He is acknowledged to have exercised a decisive influence in breaking away from the Calvinism inherent in Presbyterianism, and seeking conformity with the Bible alone, abandoning the doctrine of the Trinity. In that same year he was one of the founders of the Unitarian Society.
     James and Robert Hindmarsh, father and son, ministers of the New Church, had come up from London. Robert Hindmarsh said later that he could bear witness to the extraordinary sensation that was produced by this first public annunciation of the new doctrines in that town. He reported, in the Rise and Progress of the New Church:

     "Among the rest the celebrated Dr. Priestley was an attentive hearer, who afterwards expressed his surprise, and indeed satisfaction, at the proceedings of the day. He was invited to tea by Mr. Samuel Hands, an active and zealous member of the Church, at whose house a number of friends were assembled to give the Doctor a meeting.
     "He came the next day in the afternoon, when a most interesting conversation took place on the doctrines of the New Church. He acknowledged that he was altogether ignorant of the existence of such a body of Christians as he found us to be; and was particularly pleased with the arguments he had heard in favour of the Divine Unity, in opposition to the idea generally entertained of the Divine Trinity. But he was much puzzled, and perfectly astonished, to find that we maintained the Sole and Exclusive Divinity of Jesus Christ; imagining at first that it was impossible for any set of Christians, who believe in the absolute Unity of the Divine Being, and rejected the unscriptural notion of Tri-personality, as we did, still to ascribe to the Saviour of the world the undivided Majesty of the whole Godhead. This, he said, was a doctrine altogether new to him, and in his judgment incompatible with the many declarations to be found in the Apostolic Writings, and the general tenour of Divine Revelation."

     Another person present on this occasion wrote that:

     "Dr. Priestley and Mr. Hindmarsh were the principal speakers. The conversation continued many hours, and the zeal and ability with which the latter removed the objections and refuted the arguments of the former, surprised everyone present, and not a little disconcerted the Doctor. This was the memorable occasion which afterwards induced Dr. Priestley to address certain Letters to the Members of the New Jerusalem Church."

     It is a pity that there were no tape-recorders in those days!
     The letters were composed with the help of many volumes of the Writings of Swedenborg which Mr. Hindmarsh supplied to him at his request. They were published, as were Hindmarsh's Letters to Dr. Priestley a few weeks later. Though pressed for a reply to these, Dr. Priestley maintained silence; as Mr. Hindmarsh says: "never once opening his mouth, or handling his pen, in opposition to the doctrines of the New Jerusalem; although it has been said that, in every other matter of controversy, in which he once engaged, the last word was with him."
     The interest that this confrontation of Joseph Priestley and Robert Hindmarsh has for us is that it sets before us in a personal, and so in a more vivid manner, the nature of the confrontation between Protestantism, Unitarianism and the New Church. What are the main rational grounds for the differences of belief?
     As was said earlier, Unitarianism adheres throughout to the authority of Scripture. This implies the inspiration of Scripture. But as it is obvious that one becomes involved in insuperable difficulties if one takes the literal statements of Scripture throughout as the truth, Unitarians in Priestley's time believed that "the sacred writers were inspired in respect to the content of religious truths only; in secondary matters even the apostles might err. . . .

The two criteria for the critical elimination of the ungenuine and for judging of what is divine content are 1) accordance with reason, and 2) moral significance and utility. The tendency was ever towards a more rationalistic faith."
     Special attention was given to the attribute of Divine unity. The doctrine of the Trinity was represented as contrary to the Scripture. It was, for instance, denied that the Holy Spirit is anywhere in Scripture called God. Terms currently used by theologians in expounding the trinitarian doctrine such as "substance," "person," "eternal generation of the Son" and "pre-existence" are nowhere to be found in Scripture. More important is the philosophical point that "plurality of persons in one divine essence is impossible." It followed that Jesus could not have been another person of the Godhead. It was admitted that He was born of a virgin; but that did not make Him God.
     The Unitarians of today affirm the pure humanity of Jesus. Nevertheless they cherish an enthusiastic veneration of Him as a supreme instance of man's religious experience of God and an inspiring prophet of a free and spiritual religion of love to God and man.
     In Priestley's time Unitarians may have gone a little further. It is said of them that they "expressly asserted that Christ was 'more' than all other human beings, superior in endowments but not in nature. He was conceived of a virgin, is perfectly holy, and has power to reign over all things. Just as dominion over the earth constitutes in man the inherent image of God, so the absolute power conferred by God upon Christ constitutes his divinity. In this sense he is truly God (I John v: 20), and is to be worshipped, next to the Father." In this sense Christ is God only in a very secondary sense, while for modern Unitarians He is God not at all.

     Let us recapitulate. For what we shall call the Old Church, Jesus is a member of the tripersonal Godhead with all the qualities of Divinity including eternity. But His relation to God the Father and to the Virgin Mary has never been satisfactorily solved. Was He born from the Father before the creation of the universe; in this sense born from eternity? Was He an emanation from the Father-which is the meaning of the term "eternal generation"? In either of these cases, how did He come to be born from the Virgin Mary?
     Unitarianism sweeps all these difficulties aside. Jesus was and is a finite man, differing from other men only in His achievements and in the powers conferred upon Him by the one God in one person. Against this background, without adequate explanation, the assertion by the New Church that Jesus Christ is the one God might well seem fantastic. Let me use my feeble powers of explanation.

     God is uncreate. He alone can say in the fullest sense of the words "I am," which is implied in the Hebrew name, Yehowah. It follows that everything else is derived from Him. He is the Alpha and the Omega, the source of all. But we should not understand these words and phrases in a passive sense. We of the twentieth century are fortunate in the new view of matter that has been opened up for us by science. The outwardly most inert matter is inwardly (in a special sense) energy-pure energy, stupendous energy. If that is the character of the Omega of creation, what must be the character of the Alpha?-how much yet more dynamic? A few days ago Professor Fred Hoyle suggested that some rather enigmatical stars are places where matter is literally being poured into the universe. That gives us, again on the lowest stratum of reality, a picture of the creativity of God.
     The creativity is such that there could not be two centers of creativity-two creating centers-for each would be the creator of the other. Nor, thinking of God as the source of all, can we think of two Divine persons, for each would be the source of the other. There cannot, therefore, be two Divine persons.
     The statement has even greater amplitude. The Divine is in every sense indivisible-a frequent statement of the Writings.

     There should be no great difficulty in accepting the assertion that just short of two thousand years ago the relation between mankind and God had become so tenuous that the preservation of mankind depended on God establishing a closer link between Himself and what was lowest in fallen humanity. This He achieved by assuming, by means of a virgin, the humanity of men in that age, and so a humanity bearing the hereditary characteristics of that age; then by struggles within that humanity meeting halfway the Divine love flowing in-overcoming and expelling the maternal heredity and quality of that humanity, thereby making it Divine, Yehowah, and, because of the indivisibility of Divinity, adding that glorified Humanity to Himself. That describes the final effect, symbolized by the veil of the temple between the holy of holies and the holy place being rent in twain from top to bottom-the Divinity and the Humanity from that moment uniting fully into one Person.
     But how did the Incarnation start? The process was governed by the indivisibility of the Divine. The birth of a human child starts by the fusing of a male spermatozoon and a female ovum. The secular tendency of this century would easily lead people to imagine that these male and female cells have nothing spiritual about them.

None of those who read this will have any difficulty in accepting the view that these cells are carriers of offshoots of the souls of the parents (using the word, soul, to include spirit or mind). In the case of the conception of Jesus there cannot, even by a special act of creation, have been a spermatozoon; for if there had been, it would have been a carrier of an offshoot of the Divine-which would have implied part of the Divine being divided off, in conflict with the principle of the indivisibility of the Divine.
     The Divine part of the act of fertilization of the ovum must have been by an inflowing or radiation of power-by Divinity acting from a distance as foretold to Mary by the angel, as described in Luke 1:35. "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also the holy thing that shall be born of thee shall be called the Son of God." The Holy Spirit of Luke must have been the same as the Word in the first verses of John; which Professor Pittenger by a stroke of genius describes as the creative self-expression of God. We might give this a slight twist to read, the Divine creative self-expressing-the Divinity creatively self-expressing itself-corresponding to Swedenborg's term, the Divine Proceeding.
     The result was that there was no Divine offshoot to become the soul, or inmost, of Jesus. The further result was that His soul, or inmost or internal, was Yehowah Himself, at first distantly operating on the finite humanity* by His creative self-expression, till, after the final cry on the cross, the veil was torn; union became complete; Jesus a little later even as to the body became Jehovah; becoming as to the whole of this assumed and glorified Humanity, as it were, the visible dimension or sheath of the infinite and invisible Divinity.
     * AC 6720.

     When we see our old friend Jack Jones in King Street, we go up to him and talk to him. We talk to his body. His body is figuratively the visible sheath of Jack Jones' soul-our only means of access to Jack Jones' soul. It never occurs to us to doubt that when we are talking to his body we are, in fact, talking to his soul-to the whole of Jack Jones.
     That is how, when we pray to Jesus-to the whole of Jesus as we know Him through the Gospel story-we are praying to far more; we are praying to the whole Divine person, including what was at first so deeply hidden within Him, the inscrutable, eternal, omnipotent, omniscient Creator, the I AM, Yehowah. That is how the otherwise fantastic assertion is true that Jesus, born in B. C. 4, the part of whom then accessible to His contemporaries, was a finite baby, undeveloped like any other baby, with everything to learn like any other baby, became, some thirty years later, the one God; the whole of Him became the one God, the Creator and Sustainer of the universe.

He, the inmost and eternal Divinity, the pre-existent Divinity, had added to Himself in more than one way a visible dimension to His otherwise invisible Divinity-invisible because wholly transcendent. He had added to Himself a Humanity; at first somewhat distantly integrated with Himself, but eventually, after the final cry from the cross, integrated with Himself in the utmost intimacy: a Humanity able, moreover, to enter into close relation with the most depraved man who will open the door of his heart to Him, thus becoming the Savior of the world.
IN OUR CONTEMPORARIES 1969

IN OUR CONTEMPORARIES 1969

The most recently published issue of the NEW PHILOSOPHY is devoted to some of the meanings of free-will. As the editor notes, the lead article, "Providence and Permission" by Bishop De Charms, considers certain events which seem to challenge the existence of free-will, and it seems to complement the study of the subject here offered in its consideration of Divine and spiritual order and the freedom proper to each. How God is present, how man's as-of-self is preserved, and whence free-will is are questions that must be answered. The subject is discussed in "Philosophical Notes" in which the editor draws on an earlier paper, "A History of the Concept of Free-Will," to traverse the variety of approaches, examine the classical positions, and take up the questions posed to show that determinism and order go together in a complementary manner with freedom.
The Rev. Dennis Duckworth has been appointed editor of the NEW-CHURCH MAGAZINE, commencing with the January 1969 issue. Mr. Duckworth states that the MAGAZINE will be in an attractive new format and will be slightly larger. His aim is to have a scholarly, well-balanced New Church periodical reflecting the thought of the church today, and in touch with modern ideas and developments, and he will seek articles falling into the following categories: pure and applied doctrine; expository articles from Scripture; science; New Church history and biography; questions of language and translation; reviews of books; reprints, perhaps in condensed form, of valuable articles from the past and essays on interesting and topical questions seen from a New Church angle. We await the January issue with interest, and wish the MAGAZINE, now in its 156th year of publication, continued success.

BLINDNESS 1969

BLINDNESS Rev. LORENTZ R. SONESON 1969

     We read in the Fourth Gospel about the Lord's healing of a blind man.* The plight of this man was indeed a sad one. From his birth he had been unable to see the light of day. Such a physical affliction is incomprehensible to anyone save those who are sightless. Perhaps being born blind is less a catastrophe than the blindness of those who have once seen and lost the sense of sight. Yet the joy experienced by the man miraculously cured by the Lord must have been beyond description.
     * John 9:1-38.
     The account given by John, however, involves more than a miracle. The disciples began by asking the Lord who had caused the blindness-the man or his parents. It was their understanding that such an affliction was the result of some sin. Such a misconception is as common today as it was then. How often do we find others, or even ourselves, associating calamity in life with trespasses? A revengeful Jehovah, punishing the sons of Israel for their misdeeds, still lingers in our thoughts when we are struck by misfortune.
     The method by which the Lord performed the miracle has puzzled many, too. "He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam." The blind man went and did as he had been commanded, and returned seeing. The Lord could simply have touched the sightless eyes and healed them. The miracle could have been performed without any action at all, had He chosen. But He did not do so and the meaning of His actions remained a secret until the spiritual sense of the story was made known.
     We read also how the Pharisees endeavored to discredit the act by pointing out that it had been performed on the sabbath. "Therefore said some of the Pharisees, This man is not of God, because He keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them."
     In addition, skeptical Jews challenged the parents of the man who had been healed, hoping to entrap them into incriminating themselves. They tried to protect themselves by admitting only that this was their son, and that he was born blind.

If the Jews wished to know further how and by whom he had been cured, they would have to ask their son. So the Jews besought the joyful man to give his praise to God, and not to the sinner who performed miracles on the sabbath. "Then they reviled him, and said, Thou art His disciple; but we are Moses' disciples. We know that God spake unto Moses: as for this fellow, we know not from whence He is." The story then closes with the perplexing statement: "If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth."
     Before we examine the specifics of the story, the general teachings of the Writings concerning blindness should be recalled. We know that when the letter of the Word speaks of the eye, it is not referring to the natural eye but to the intellect thinking. "To open the eyes of the blind is to instruct those who are yet in ignorance of truths, but who nevertheless desire them; these are signified by the Gentiles. Similar things are signified by the Lord's healing of the blind."* "By the blind in the Word are also signified the nations which live in ignorance of the truth of faith because out of the church, but who when instructed receive faith."** "If it is not known that in the Word the eye is the understanding of truth, which is faith, neither can it be known what is involved in what the Lord did when He healed a blind man. As the Lord's miracles, like all Divine miracles, involved those things which are of the Lord's kingdom and church, so also does this."***
     * AE 152.
     ** AC 6990.
     *** AC 9051.
     Then we read concerning the healing of the man born blind:

     "No one can understand why the Lord did this unless he knows the internal or spiritual sense of the Word. In this sense by the man who was blind from his birth are understood those who are born out of the church, and hence can know nothing about the Lord, nor be instructed in the Word. By the day which the Lord made from the spittle on the ground is signified reformation by truths from the sense of the letter of the Word. The ground stands for the church where the Word is. The clay stands for the ultimate Divine being formed. To anoint the eyes of the blind with clay means to give thereby the understanding of truth. The pool of Siloam also signifies the Word in the letter, and to be washed therein is to be purified from falsities and evils."*
     * AE 239.

     It is important to understand that there are different kinds of blindness in the eye of the understanding. Also, there are degrees of blindness; as many, indeed, as the shades of light from black to white. The loss of mental sight is caused by a variety of malfunctions. Just as a disorder in the vessel of the eye can stop the light waves from reaching the optic nerve, so man can be without the truths in which heavenly light can pass into his understanding.

Occasionally, though, men are sightless, yet have perfect eyes. In their case the block is within, is from psychosomatic causes. So, too, man can have an abundance of truth in his memory, but fail to see the truth in his understanding because of falsities that intervene.
     It is no coincidence that physical sight and the sight of the understanding are analogous. Everything in the physical universe exists because its cause exists in the spiritual world. Although each and everything in the natural world is on a discretely different plane from the spiritual world, there is a direct relationship between them and they correspond. In the case of sight, every component that is involved in physical sight has its corresponding part in the spiritual world for mental sight.

     Common speech admits to this relationship, whether man confesses to this correspondence or not. We say: "I see what you mean," or "I was blind to the facts." Such expressions are more than just figures of speech. We really mean what we say when we describe the light of truth as flooding the understanding. In fact, few would deny that the whole process of education, both formally and through adult experience, is a gradual opening of the mind to see more clearly-as if passing from total blindness to an increasing brilliance of light in the mind.
     A child, for example, is totally blind to the concepts that require rational insights. No amount of instruction can provide a ten-year-old with any light on the subject of the laws of the Divine Providence. There is no grasp of what freedom and rationality are unless there is a potential for receiving them. A child, therefore, does not grasp them. He is capable of experiencing the delights of living in order, the order of the home. When rules are heeded, he enjoys privileges; when they are broken, punishment, restrictions-a form of confinement-follow. These are the rudiments of the laws of Providence, but they are not seen rationally as to their truth and purpose.
     Education, experience and the growth of the mind combine to open up new worlds. The world of natural facts and concepts existed before the youth was born, but he is led to see it because there is more light in his mind. He continues to broaden his horizons as long as he lives, and as long as he has a desire to learn. Laziness or pride can stop the learning process anywhere along the line, and his mental vision will then remain in that state of blindness for the rest of his years. Though his vision will be obscure, he will be convinced that everyone else sees as he does, for he knows no otherwise. It is impossible for one with normal vision to explain to the near-blind what he is missing.

     There are limitations to everyone's mental sight. For example, no man will ever know what it is like to view life through feminine eyes. The skilled and talented artist views life quite differently from others. The state of marriage opens the eyes to see life in an entirely different way from that in which it is seen in the unmarried state. The optimist and the pessimist, by definition, view events in opposite ways.
     But the blindness spoken of in the Gospel of John refers to an entirely different kind of vision. The Lord was speaking of a new light that comes only from heaven. He came on earth to teach men of the wonders of another world, one beyond vision in natural light. His miracles were performed to illustrate this message of a new kind of light available to all who sought it. The Gospels speak of a blindness to this kind of light with which everyone is afflicted from birth, just as the man who was healed had been born blind.
     The Pharisees, to whom His words were addressed, represented the Jewish Church at that time. These men of learning were confident that their knowledge of the Law and the Prophets had opened their eyes to all facets of both life and religion. Years of training and diligent study had given them confidence that their vision was broad and unhampered. Yet, to their dismay, simple fishermen and uneducated masses claimed a sight of doctrine that eluded them. The stories of miraculous healings and raisings from the dead were confusing enough. But when one who was regarded as a carpenter's son from Nazareth accused them of blindness to the truth, it was more than they could stand. Such statements as: "If ye were blind, ye should have no sin; but now ye say, We see: therefore your sin remaineth," left the proud but loyal Jews at a loss. If they confessed to their sins, they would have to admit to their blindness; if they protested that their vision was clear as to this Messiah's teaching, their sin remained. What could they say?
     The Lord, of course, was speaking of two kinds of blindness. Those who were blind because of their ignorance of the truth, as the Gentiles were, were not to be held responsible. They were without sin, as it were. But those who claimed to have the truth, as the Pharisees did, yet were blinded to their own falsities, were still with sin and were to be held accountable.
     But the truth of the Lord's statements is just as valid today. Since the Age of Enlightenment, when the Dark Ages were swept away with great surges forward in science and in learning, men have felt that the final illumination of the human understanding has been turned on. But now, as then, the Lord beseeches man to recognize that he is still born into a spiritual blindness that only the Lord Himself can cure.

Unless each man is willing to follow symbolically the Lord's direction to the sightless man-"Go, wash in the pool of Siloam"-his spiritual blindness cannot be cured.
     Each man must first return to the foundation of life, the Word of the Lord. From this, the "earth" in the story, can be gathered together the clay that will cure his blindness. When this clay, the simple but genuine teachings of the letter of the Word, is applied to his sightless eyes; and then an effort toward reformation is begun, signified by the cleansing in the pool of Siloam; the blinding falsities in his life can be removed. The result is the miracle of regeneration and, with it, a spiritual sight that surpasses all description.
     Though its giving is a miracle of the Lord, the gift of spiritual sight is not received instantaneously. The passage from blinding ignorance to angelic vision is a gradual one. In fact, it is made in very much the same way that a child increases his sight in the understanding as he grows older. The placing of the clay on the eyes, the washing in the pool of Siloam, are repeated many, many times. But each time we return to the Word for instruction, and apply it to our understanding through a life of charity, the cleansing removes more and more falsities from our obscure vision. Each new temptation, as each new state presents itself, offers another opportunity for the vision of the understanding to be strengthened.

     Unfortunately, just as the man healed by the Lord could not understand what had happened, or convince the skeptics around him that his vision had been restored, neither can we prove to others that the Lord is gradually providing us with a sight of truth that we never beheld before. We cannot give others our eyes with which to see. We can only continue to testify that the Lord Himself is now visible in Human form to rational sight. But even more convincing will be a life which shows others that we can see-a life that give evidence of our new-found vision.
     One who sees truth has a powerful advantage over one who does not, just as a seeing man has an advantage over one who is blind. But the test of a good man with sight is how he aids the sightless. The revelation of the Lord can restore our eyes to see the purpose of this life, and have a vision of the life hereafter. The miracle of spiritual sight can be ours permanently if we will but follow the directions given in the Word. Then we, too, can say: "Lord, I believe."

TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

     As noted in the October issue last year, Dr. Gabriel Beyer was asked by the Gothenburg Consistory to draft an answer to a letter challenging the spread of the principles of Emanuel Swedenborg. Beyer's answer, dated February 15, 1769, appears in part in Tafel's Documents Concerning Swedenborg, Vol. II: 286. But this rendering was described some sixty years ago by the Rev. C. Th. Odhner as an "incomplete and misleading translation."* Here is a complete rendition of the document.
     * NEW CHURCH LIFE, 1910, P. 225.
     "In accordance with the royal ordinance of the year 1687, concerning trials at the archdioceses, Sect. 14, it is stated that if any improper business is brought up, which concerns religion and worship, his Majesty is to be informed thereof, in order that direction may be given concerning it as the nature of the case requires. The following, Sect. 15, does indeed state that the Consistory ought to judge in such matters as come up at meetings of the clergy, especially such as concern persons in the priestly and educational office in regard to their offices, and their failings in doctrine and life.
     "When, in pursuance of this ordinance, the Consistory would take up for consideration and examination what is adduced in the second paragraph of the Minutes of the last meeting of the clergy, and also more particularly the first clause of the abovementioned memorial by Pastor Magister Kollinius, namely, that a not altogether unfounded rumor says that the Well-born Assessor Swedenborg's principles in theology are supposed to be favored and followed by quite prominent men in this locality, it does not find in this charge such certainty and clearness as to justify it, without further explanation, in concerning itself in any way with entering upon an investigation on the basis of loose rumor and guessing concerning men who are no otherwise designated than as "quite prominent," and concerning principles which are no otherwise explained than as being "Swedenborg's." As to his person and life, this man is generally known to be God-fearing and virtuous, and to be a quiet, peaceful and well-reputed citizen, besides being especially extolled in the public press on account of his learning in various sciences. Especially is there found in him an unbounded veneration for the Divine Word.

     "The principles of such a man with regard to religion ought surely not to be judged hastily and without previous thorough investigation. As a preliminary step, therefore, it is advisable that those of the venerable clergy who have had the means and the opportunity to procure, and the time to read the aforementioned Swedenborg's theological, expensive and voluminous works, state in what points, and how and on what grounds he can be said to controvert, or as the Pastor expresses himself, without cause to deride the Evangelical doctrine, in which unlooked for event, the author ought certainly to be indicted and judged according to law for an offense against Chap. 1, Sect. 2, of the criminal code.

     "With regard to the information requested of the Consistory by the Pastor concerning the actual quality of the works referred to, and how they are to be regarded, we officially answer that the members of the Consistory have not had time to undertake that thorough examination of these voluminous books which they demand, and this because of many and pressing duties; nor has any occasion for this been furnished by fantasies, disturbance or controversies within the church, where the Word of God and the doctrine are insisted on and proclaimed as usual. It is also known that Assessor Swedenborg's works have not only been distributed in all the courts and large libraries of Europe but are also to be found at the Academies of this kingdom; and if anything seductive and heretical were found in them, then, in accordance with the royal ordinance of March twentieth, 1735, Sect. 5-6, some opinion concerning them would have been expected from these bodies, or a report to the King. Otherwise, and until then, it would be a pleasure to the Consistory if a man of such well-known learning as the Pastor were pleased to undertake an examination and perusal of these works and to report to the Consistory as to their quality, so that the matter may be further dealt with in accordance with the circumstances.
     "Moreover, until an investigation and examination has been made, such as we have mentioned, this Consistory finds it the less proper to judge Assessor Swedenborg's works to belong to the class of libri prohibiti, and, consequently, up to the present, it has been unlawful to procure public prohibition against them in the proper quarter.
     "However, as concerns other works, as well as Assessor Swedenborg's, written in Latin, in a foreign style and a transcendental method, consequently, as regards the latter, these words and teaching of the Lord are a sure criterion for every learned man to follow if he is not to fail in his judgment, and if he is to be freed from error, the teaching, namely, that if one will do His will who has sent Jesus, or if one has the desire and purpose to live in such a manner as the Lord has given him to know is pleasing to Him, he will perceive and be able to know whether a doctrine be of God, that is, Divine, or whether it be of human origin only, and thus to be rejected.

     "Drawn up by request, February 15th, 1769,
                                        GABR. AND. BEYER

     This draft is circulated for further consideration."

     The month of March, 1769, saw the breaking of the storm, as we shall see in the next issue.

     [EDITORIAL NOTE: This translation was made by the Rev. Emil R. Cronlund and edited by the Right Rev. Alfred Acton. As far as is known, it has not previously appeared in print.]
DEATH OF SAUL 1969

DEATH OF SAUL Rev. ALFRED ACTON 1969

Terror had seized Saul. He had witnessed his vanquished armies fleeing in despair. He had seen his sons, Jonathan, Abinadab and Melchishua slain by the hated Philistines. Wounded himself, he waited for death, or perhaps the worse fate of capture. Was there any hope for Israel! What would become of his kingdom? Would the Philistines now plunder and kill! What of himself! If the Philistines captured him would they perhaps abuse him as Joshua had abused Adoni-zedec, cutting off his thumbs and great toes, and forcing him to grovel for bread under the table of the king? Or would he suffer as Samson did? Would they put out his eyes and force him to grind in the prison house; bringing him out on special feast days to mock and revile! O for a warrior's death!-to die quickly and honorably.
Filled with such terror-no longer facing sanely the realities of his life-Saul turned to his faithful armorbearer, the last remnant of his army, seeking deliverance from his imagined torments. "Then said Saul unto his armorbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me."* But this was not to be. As David had continually demonstrated in his dealings with Saul, the person of the king was inviolate. No Israelite who followed this example could do harm to his king. The armorbearer refused. So Saul, driven on by his own terror, fell upon his own sword-ending his life by his own hand.

The armorbearer, seeing his king's actions, likewise fell upon his sword. Thus the king who had associated with spirits during his lifetime joined them-a pathetic suicide. Was there a relation between these spirits, Saul's terror, and his suicide?
     * Samuel 31:4.

     There are four instances of self-destruction found in the Word: the deaths of Saul and his armorbearer; the death of Zimri, the upstart king of Israel, who but seven days after seizing the throne saw his plans for dominion crumble before the wrath of the people, led by Omri, and in despair burnt his house over himself with fire, and died; and the suicide of Judas Iscariot upon learning the outcome of his betrayal.* In each of these instances a state of terror or despair preceded the death of the individual at his own hand. Also of interest is the fact that the Word for the New Church is silent as to whether any of these suicides went to heaven or to hell, indicating that such judgment is not for man to make. (A possible exception to this fact is the statement concerning the Lord sending forth the twelve disciples who had followed Him in the world into all the spiritual world to preach the new gospel of His second advent; but even this reference is vague as to whether Judas was one of those twelve.)
     * Cf. I Samuel 31: 4, I Kings 16:18, Matthew 27:5.
     What do we know of the terror which Saul apparently suffered? Both the Spiritual Diary and the Arcana Coelestia teach us of spirits who in olden times were able to infest whole armies, arousing such terror among them that they slew one another. Such terror is recorded in the conquest of the Midianites by Gideon. When he and his three hundred men broke their pitchers and sounded their trumpets, the Midianites, seemingly surrounded by thousands, were seized with terror; "and the Lord set every man's sword against his fellow, even throughout all the host."* The teaching in the Arcana clearly indicates that such mass infestation by evil spirits is no longer possible; but the teaching in the Diary goes on to speak of an individual infestation by these same spirits: an infestation which is apparently against the individual's will. This infestation will produce insanity leading to suicide. We read: "It is extremely rare that the bonds are loosened to any of that society at this day, and it takes place only in the case of some one who is of such a quality that it were better that he should be permitted to perish as to his body than to his soul, and in regard to whom, unless he perished bodily in this manner, by means of insanity and suicide, he could not well be prevented from perishing to eternity.**

So we see that even today, although on extremely rare occasions, a certain society of hell can inflict upon a man a state of insanity which will lead to self-destruction. Since this society was far more active before the Lord's advent, when the hells were ordered, could it not well have been responsible for Saul's terror and eventual suicide?
     * Judges 7:22.
     ** SD 1783. Cf. AC 5711.

     We might pause here to note one further aspect of the teaching just cited. A man is allowed to destroy himself, albeit against his will, when, if he had lived, he would have gone into open evils over which he would have had no control. His death is a permission brought about by the mercy of the Lord, who alone can foresee into what evils a man's hereditary make-up will lead him. This teaching as to permission in the time of death ought to be extended beyond the realm of suicide. The Lord in His mercy will always call a man into the spiritual world when it is best for that man's spiritual welfare. Indeed there are times when the Lord, foreseeing that a child would have no spiritual freedom, does not allow that child's birth, or, if He does allow it, mercifully removes from that child any rationality. He is born insane. Of course, the Lord alone can foresee such circumstances, and so He alone calls men into the spiritual world.
     Now Saul in his lifetime had been well aware of the dangers of infestation by spirits. Indeed he had passed a law that would condemn all those who practiced the art of witchcraft, that is, those who had familiar spirits.
     Yet just prior to the battle which ended so tragically, Saul himself, in fear and trembling greatly at heart, having failed in his attempts to learn from the Lord what he could expect in the coming struggle, sought for a woman with a familiar spirit. He came in disguise to the witch of En-dor, through whom he learned from Samuel, called back from the dead, that the Lord had indeed left him and that he could expect annihilation. As Samuel said: "Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and tomorrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines. Then Saul fell straightway all along the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night."*
     * I Samuel 28:19.
     From this instance we see clearly the state of despair or melancholia into which Saul had come just before he went into battle. Forewarned of his destruction, we can understand how great his despair and terror must have been as he witnessed the prophecy coming true.
     Just before the battle Saul had sought, and been granted, communication with spirits-spirits who prophesied his destruction.

Is it not, then, possible that it was these very spirits who brought Saul to his final state against his will! Could it not be that the Lord in His providence foresaw that should Saul continue on this earth he would perish as to his soul, but that if he were removed by insanity and suicide there was a possibility of his salvation? As noted, the Writings do not answer these questions. Man cannot judge the spiritual motives of another.
     There is a general spiritual law that all evil actions which take place here on earth are caused by evil spirits.* It is also true that all our actions will of themselves neither condemn nor save. The motives which upon reflection we apply to our actions determine our spiritual destiny. Further, we recognize also that it is our rationality, our understanding, that holds our evil loves in check. Hence if we should through melancholia induce upon ourselves a state in which we are not rational, we can, against our will, be led by the state of the spirits with whom we are in association. We can be led into evils upon which we have, at least temporarily, no check.
     * See AC 1043.
     Such are the passing lusts which constantly invade men's minds. Now with sane men such lusts can be immediately controlled. Swedenborg tells us of such passing states which were induced upon him by evil spirits. We read in the Spiritual Diary: "In addition to other experiences it was also observed that evil spirits, who continually intended evil to man, are also imbued from usage to bring evil upon man unexpectedly. Thus as often as they hear a carriage, or the sound of a carriage, then unexpectedly, as if not aware of it, they try to force me towards the carriage, besides other examples also, which suddenly flow into their minds from usage alone."* Thus we learn of another type of spirits who attempt to lead men to self-destruction: spirits who do this unexpectedly from usage.
     * SD 253.
     With a man who is not in a state of sanity, the influence of such diabolical spit-its may be far more disastrous than just the passing whim which the sane man experiences. A man in a state of great depression may indeed be driven by spirits even to the taking of his own life. The plight of such a man after death is described in the Spiritual Diary.

     "A certain one in the life of the body had committed suicide by stabbing himself with a knife, having been driven to desperation through melancholia, to which he had been driven by diabolical spirits. He came to me complaining that he was being miserably treated by evil spirits, and said that he was among the furies, who were continually provoking him. The place where he was was in the lower earth. . . . He also seemed to me to have a knife in his hand which he wanted to drive into his breast; he labored hard with that knife, wanting to cast it away from him, but in vain. For whatever happens in the last hour of death remains for a long time before it disappears, as I was told."*
     * SD 1336, 1337. Italics added.

     Observe from this instance that the spirit had apparently committed suicide against his will-he wanted to cast away the knife. Observe also that he had been driven to suicide by melancholia induced by evil spirits. Note also that the final state of this man is not given, but it is indicated that he came out of his state of torment after a long period of vastation. In other words, this spirit had, by permitting spirit infestation, fallen into an evil state which needed a long period of vastation; but after that vastation he could, apparently, go into the life of heaven, into the life of his ruling love. His suicide apparently did not condemn him eternally.
     At the same time we should note that the act of suicide is indeed most evil. Suicide has as its central motive denial of the Divine Providence, thus denial of God, and consequently the confirmation of the love of self. It is the final rejection of a life of use. Should man wilfully and responsibly take his own life, he will indeed make his abode in hell with others who deny the Lord and look only to themselves. The act of suicide, committed rationally from self-love, confirms that love as the ruling love in man.
     In addition to societies who wish to induce suicide, and spirits who do this from usage, there are also particular spirits who wish harm to individuals. Such spirits are those who have hated an individual person while living on earth. Swedenborg himself, prior to his admission into the spiritual world, experienced such a spirit's deadly influx. It seems that there was a woman who bitterly hated him because she believed that her parents would force her to marry him. She therefore thought of murdering Swedenborg. Not long after this she died. Later Swedenborg found himself "impelled to put an end to [his] life with a knife; and this impulse so grew upon [him] that [he] was forced to hide the knife in [his] desk, and thus remove it out of [his] sight." Swedenborg adds:
     "I have now discovered that that woman was the spirit who prompted the impulse, she having become excited as often as I saw the knife, and, from the enmity which she had conceived against me, having held the object fixedly in my mind. From this it may appear that men may be unconsciously infested by the dead who have cherished hatred toward them."*
     * SD 4530.
     What is the point in observing that there is a possibility of man's taking his life from loves other than his ruling one? In so doing we make clear the teaching that man cannot judge from the appearance of this world. "Judge not according to the appearance, but judge righteous judgment."* All suicide is evil, but all suicides are not condemned. This relation between evil and men who commit evil is the general spiritual law which applies to all the evils that a man does.

Men on earth are not to judge spiritual slate, either in themselves or in others, except in general. Spiritually, man is permitted merely to make a general judgment such as: "If in internals you are what you appear to be in externals, you will be saved or condemned."** We are not responsible for infestation from hell unless we accept that infestation with both delight and reason.
     * John 7:24.
     ** CL 523.

     However, knowledge of the possibility of such infestation should put us on our guard when we are in states of depression. These states can, if we are not careful, come to dominate our lives, and can even bring us to self-destruction.
     We in the New Church should take special warning from accounts of infestation from spirits; for are not those who openly acknowledge the Lord in His Divine Human most hated by evil spirits? Do we not stand in direct opposition to their evil loves?
     We must remember that as man places himself in circumstances wherein he loses his rationality, even temporarily, evil spirits are free to rush in with their deadly influx. We must, as did Swedenborg with the knife, put away the temptation to suicide, and, for that matter, all evil influx. We must guard against allowing such infestation, for spirits are ever ready to take advantage of our temporary states of irrationality. We must refuse to enter into states of melancholia or of depression, but instead get out of ourselves into a life of use. Indeed use is man's great shield and protector when he is faced with the torments of melancholia and the loves inspired by evil spirits.
     There is, however, a further lesson in Saul's suicide, for from it we can see how men still living react to such an event. Saul's enemies, the Philistines, took his dead body, hacked off his head, and placed the corpse in their temple to mock and abuse it.

     However, the men of Jabesh Gilead, although they knew that suicide was condemned as evil in their law, would not allow such desecration. They remembered Saul's kindness to them when he had come to their aid against the threats of the Ammonites. They loved Saul for the good which he had done. So they came up by night and stole the body from the temple. Then, with proper ritual, they laid it to rest. Saul received a decent burial.
     Such, it seems, is how all charitable men must react to a suicide. We cannot, as did the Philistines, who represent faith alone or truth without mercy, abuse and ridicule the departed. Divine truth without Divine good, or what is the same, faith without charity, that is, justice without mercy, like the Philistines, would condemn all men.

Truth separated from good is cold and lifeless. It would recognize the evil nature of the action, and never explore the motive behind the action. It would abuse and ridicule in terms of the external appearance without exploring the ruling love of the individual. Faith alone judges without righteousness. Like the Philistines with Saul, it mocks the departed.
The men of Jabesh Gilead, on the other hand, represent the good that was of Saul.* Their judgment was indeed tempered with love. They knew that the act of suicide was evil; but they knew also that Saul, when in the fulness of his use as a king, had done great good to his people. Looking to that good they performed just judgment and so laid Saul to rest. The example of the men of Jabesh Gilead is the example for all New Church men. As these men remembered the kindness of Saul, the use which he had performed for his people, and so gave him decent burial, so, too, must we look kindly to the departed, trusting that the Lord will judge a deed which we cannot and must not.
* See AC 4117:3.
PROFANATION 1969

PROFANATION 1969

At Sinai we beheld a miracle.
For there Jehovah crowned the mount with fire
And clothed it round with smoke.
And there to Moses gave the sacred laws
Engraved on plates of stone.
So holy was the mountain
That but to touch its slope was death!
Yet, even at its foot, at our demand
Did Aaron shape for us a thing profane
Molded in Egypt's form.
Our golden earrings of obedience we spent
Upon a graven and a soul-less god.
So deep our sin, our punishment
How dread! And yet, alas-
Alas, how glitters still the Golden Calf!

Exodus 24:12-18, 32AC 7439, 7779: 5
FLORA W. ODHNER

REVIEW 1969

REVIEW GEORGE DE CHARMS 1969

     THE APOCALYPSE REVEALED. Translated from the Latin of Emanuel Swedenborg. Translation revised and edited by Alice Spiers Sechrist. Published by the Swedenborg Foundation, New York. 1968.

     This edition is an experiment in simplification. The purpose is to express the ideas of the author in more modern English, and to eliminate unnecessary repetitions without omitting any idea, or distorting the intended meaning of the original. As Mrs. Sechrist explains in her preface:
     "Swedenborg almost consistently began the exegesis of each consecutive passage in the Apocalypse with a general statement of its inner signification, and then broke it up into parts, ending with a repetition of the first statement. So it was easy to omit one or more repeated sentences from each section. Usually it was the first general statement that was omitted, the last being retained as a summary of the details just presented; but occasionally the final summation was deleted. Also many of the long Latin sentences have been separated into two or more, and when any sentence could be shortened without injury to the thought it expressed, this was sometimes done-although what might be called the "rhythm" of the phrases in connection with the rest of the paragraph was also considered. It is hoped that these practices make for easier reading, and not only that: the reader is brought more directly to the point, as there are fewer words between him and the ideas expressed."
     The index to Scripture passages which is included in the Standard Edition of the work has been omitted "as being hardly necessary to this condensed work." The index of "Memorable Relations" (here called SUPPLEMENTS and Memorable Occurrences) has been greatly simplified, and thereby rendered far more usable. On the other hand, the Glossary of words and Terms has been considerably enlarged, in order to help "the studious new reader" become better acquainted with the distinctive meaning of Swedenborgian terms.
     "The AUTHOR'S PREFACE-Swedenborg's own-is retained in full as being of great value in establishing the basis of this important work; why it was written, and the spirit in which the task was performed; and the SUMMARIES of the Roman Catholic and the Reformed doctrines are also given in full, with only one or two deletions."

Mrs. Sechrist is to be congratulated on achieving to such a high degree her avowed purpose of presenting the work in more readable English without detracting from the meaning originally intended. We think, however, that there should have been a prominent advertisement, both on the cover and on the title-page, of the fact that this is an abridged edition. Although this is clearly stated in the translator's preface, the average reader picking up the book would suppose that it was the work of Swedenborg, when actually a considerable proportion of that work has been deleted. We are profoundly impressed by the knowledge that the Apocalypse Revealed is not merely the product of Swedenborg's mind, but was given to him as an immediate revelation from the Lord. It contains infinite depths of meaning that look to Divine and eternal ends. All revelation is given in a form that is purely Divine; and the form cannot be regarded apart from the substance. What appears to us at this day as unnecessary repetitions may be found in the future to have a significance altogether beyond our present imagination. This is not to imply that an abridged edition may not serve an important use, but merely to suggest that such an edition should by no means be mistaken for the original, nor accepted as an adequate substitute for it. For this reason we could wish that by some typographical device, omissions might be indicated in the text.
GEORGE DE CHARMS
Academy. A Portrait 1969

Academy. A Portrait Editor 1969

     ". . . an important book . . . highly successful."

     "It may be returned to again and again for refreshment and renewal."

     "A work that belongs beside Bishop G. de Charms' Growth of the Mind and Bishop W. D. Pendleton's Foundations of New Church Education on the bookshelf of anyone interested in New Church education."

     The Academy. A Portrait
     194 pages
     $5.00 U. S.

     Available from the Academy of the New Church Bookroom, Bryn Athyn, Pa., or local Sons of the Academy agent.

HOLINESS OF IGNORANCE 1969

HOLINESS OF IGNORANCE Editor 1969

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. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
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     That holiness can dwell in ignorance may seem a surprising teaching. Yet we are taught in the Writings that ignorance by no means precludes holiness when there is innocence in it. With men, indeed, holiness can dwell only in ignorance, and if they are not in ignorance they can have no holiness.
     However, the holiness of ignorance does not consist in being more ignorant than others, but in the acknowledgment that of himself a man knows nothing, and that the things he does not know are infinite as compared with those that he does know. Especially does it consist in his regarding the things of the memory and of the understanding as being of little moment in comparison with the things of the life.
     With the angels themselves, who are in the highest light of intelligence and wisdom, holiness consists in such ignorance. They know and acknowledge that of themselves they know nothing, but that whatever they know is from the Lord; that all their knowledge, intelligence and wisdom is as nothing in comparison with the infinite knowledge, intelligence and wisdom of the Lord; thus that it is ignorance. To the man of the church this must be a chastening teaching, and by those who are in the conceit of self-intelligence it will be rejected. Yet the truth remains that he who does not come to this acknowledgment cannot be in the holiness of ignorance in which are the angels. Therefore he cannot be in that innocence which is the heart of heaven. Let us, then, seek the ignorance in which holiness dwells, realizing that it can exist with the truly learned as well as with the simple in heart.

QUESTIONING THE CHURCH 1969

QUESTIONING THE CHURCH Editor 1969

     The General Church is not an authoritarian body. It may be questioned, and there is room in it for dissent. The Writings, indeed, provide for both. In a familiar passage frequently read in the Confirmation Service we are told that no one is forbidden to search the Scriptures from an affection of knowing whether the doctrinal things of the church within which he was born are true or not, for in no other way can he be enlightened. The doctrinal things of the church must first be learned, and then the Word must be examined to see whether they are true; for, the passage continues, they are not true because the leaders of the church have said so and their followers confirm it.
     Two things in this teaching should be noted. Evidently it is not the Divine doctrine that is in question here but the doctrinals of the church: those derived doctrines which represent the church's understanding of the Word, and which include the customs and practices based upon that understanding. These may and should be examined critically by each new generation within the church. But the examination as to whether they are true is to be made from the Word. The Word is to be searched from an affection of truth, and there it is to be seen whether these derived doctrines and the applications made of them to the life of the church and its members are true.

     In other words, the Writings do not invite a negative approach. We are not to begin with the assumption that the church is wrong, and then challenge it to defend its understanding and applications of doctrine or show cause why they should not be modified or abandoned. Nor are its doctrinals to be appraised in terms of modern humanistic values, or of any other social ethic or secular philosophy. As representing a human and therefore fallible understanding of the Word, these doctrinals are subject to careful scrutiny, but only the truth of the Word itself can determine their validity. Truth and falsity can be seen only in enlightenment from the Lord, and He enlightens only in the Word.
     But what if examination of the Word leads a man to conclude that one or another of these doctrinals is not in agreement with its truths? Then, the counsel of the Writings is, let him beware lest he disturb the church. This does not mean that the dissenter is constrained to be silent! What it does mean is that dissent should not be expressed in a manner likely to disturb the uses and the life of the church-that it should be voiced temperately, courteously and modestly. Then the way is open for a fruitful exchange of views in a sphere of order and freedom; and in that sphere the truth may hope to prevail.

WHAT ARE THE USES OF THE CHURCH? 1969

WHAT ARE THE USES OF THE CHURCH? Editor 1969

     Never before, perhaps, have the winds of change blown so strongly through the Christian churches. In the Church of Rome papal infallibility and papal government through a bureaucracy are being seriously questioned; theologians are asking for more latitude in the interpretation of dogma and in matters of conscience; and many laymen are rebelling against the idea that they belong to the church, craving a feeling that the church belongs to them. Protestantism is casting about in all directions to determine what is the structure of the church and what is its role in the twentieth century, but frequently finds that the lines it draws are battle lines. The social gospel and humanistic approaches and ecumenism are viewed by evangelicals with a deep mistrust matched only by that with which they themselves are regarded.

     We are not immune to this ferment of ideas, but we do have a Divine revelation to which we may turn for guidance, and it may be well to ask of that revelation what the church is and what are its proper uses and concerns. In the Writings we are given as the internal meaning of the Twenty-fourth Psalm: "The church is from the Lord by the Word and will be with those who repent and receive Him in His glorified Human." This tells us two things: that as the church is the Lord's, its proper uses are those which He has prescribed for it; and that its proper realm of concern is the spiritual life of man. The church is established for the worship of the Lord in His Divine Human; to teach men from the Word the life of repentance, reformation and regeneration, and thus the way to heaven; and, again from the Word, to lead them in that way-to lead them to charity and faith, and thus to conjunction with the Lord. In performing these uses of worship, instruction and leading, the church seeks to educate its children and to evangelize those who may be receptive of its life and teachings.
     These, it may be said, are the only uses of the church as a church. It is true that the church is to be in the world, but it is, or should be, in the world in the persons of the laity. The struggle for civil rights and for human rights, for economic and social justice, and for justice among the nations is simply not the business of the church whose Founder said that His kingdom is not of this world. These are matters for the men and women of the church-matters in which they may express the social conscience and the affection of love toward the neighbor which the church teaches and to which it leads. The church stands for the good of life and against evil; but it does not campaign for reforms or crusade against particular evils in society.

SONS OF THE ACADEMY AND THETA ALPHA 1969

SONS OF THE ACADEMY AND THETA ALPHA Editor 1969

Announcements

The next open meetings of the Sons of the Academy International Executive Committee will be held in Pittsburgh on Friday and Saturday, February 14 and 15, 1969, beginning with an open house at 8:30 p.m. on the 14th. The business meeting will be held on Saturday morning and there will be a banquet on Saturday evening.
A special meeting of Theta Alpha will be held on Saturday morning, February 15, at 10:30 a.m., at the home of Mrs. Daric Acton, 330 Le Roi Road, Pittsburgh.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

101

"HIS HAND AGAINST ALL"-THE ISHMAEL RATIONAL 1969

"HIS HAND AGAINST ALL"-THE ISHMAEL RATIONAL Jr. Rev. DANIEL GOODENOUGH 1969

NEW CHURCH LIFE
VOL. LXXXIX MARCH, 1969           No. 3
     "And he will be a wild-ass man; his hand against all, and the hand of all against him: and he shall dwell against the faces of all his brethren." (Genesis 16:12)

     Sarai, Abram's wife was barren, and she remained unable to bear a child until an unusual episode had occurred. Abram went in unto Hagar, his wife's handmaid, who conceived the boy Ishmael. Only after Ishmael was born did the Lord grant that Sarai, then an old woman, should bear Isaac, who was to be Abram's ultimate heir. Ishmael the firstborn, the son of the Egyptian handmaid, was eventually cast out and received none of the patrimony, although it was promised by the Lord that his descendants would become a great nation.*
     * Genesis 21:13, 18.
     Such is the wonder of the Word that these events have been taken to mirror the development of the rational in man. For the rational degree of the mind is not open in man from birth, nor can it be opened apart from means. These means are represented by the handmaid Hagar, and her son Ishmael, while the genuine rational is represented by the later son, Isaac, the true heir to the kingdom. Abram, the father of both boys, represents the internal man, the source of Divine influx of good and truth into the lower reaches of our spirit. It is Divine influx through the internal man that fathers both the first, beginning rational, represented by Ishmael, and the second, genuine rational, represented by Isaac.
     But Abram's true wife, Sarai, was barren. She represents truth adjoined to good, also called celestial truth or intellectual truth-an inner perception of truth that is higher than rational truth.*

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The proper order of influx is that a perception of truth from man's inmost flows down into his rational, granting it enlightenment. When this occurs, man is truly rational and Sarah has given birth to Isaac in him. But because of hereditary evil, man at the beginning of reformation simply does not enjoy this inner perception of celestial truth, and so Sarai is barren, and Abram must go in unto Hagar. Hagar, the Egyptian servant, represents the affection of knowledges, the love of learning facts and ideas as mere knowledge and storing them in the memory. It is into this relatively external affection that the internal, or Abram, inflows to bring forth a beginning rational in man. Thus is Ishmael born before Isaac.
     * See AC 1469, 1895, 1904, 1911.
     "And he will be a wild-ass man; his hand against all, and the hand of all against him: and he shall dwell against the faces of all his brethren." In the internal sense of these words we may find not only the state of the beginning rational in young people, but also substantial elements of the collective state of mind that we are witnessing today in universities and social movements throughout the world.

     The wild-ass, or swift mule of the wilderness, was absolutely untameable. As it is written in the book of Job: "His house I have made a wilderness, and the barren lands his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture. . . ."* This pugnacious and scornful beast represents not the rational in its full complex of good and truth, but rational truth alone. The Writings note that it seems incredible that rational truth, when separated from good, should be of such a character; but Swedenborg's living experience agrees with what we ourselves may observe in the world around us and in ourselves. The man whose rational is of such a character that he is solely in truth-even though it be the genuine truth of faith-and who is not at the same time in the good of charity, is altogether like the wild desert mule: "He is a morose man," we read, "will bear nothing, is against all, regards everybody as being in falsity, is ready to rebuke, to chastise and to punish; has no pity, and does not apply or adapt himself to others and study to bend their minds; for he looks at everything from truth, and at nothing from good. In a word, he is a hard man."** His life is as parched and dry as desert grazing land.***
     * Job 39:6-8.
     ** AC 1949:2.
     *** AC 1964.
     How deeply our world needs the knowledge that this is the normal state of the beginning rational! The refusal to bear anything, the conceit that all others are in falsity, the readiness to rebuke, chastise and even punish, the lack of pity for opponents, the scorn for adapting oneself to others' states, the dominant hardness, the parched and dry life: all these, unpleasant though they be, do not signify great wickedness among the young; they are the normal accompaniments of the early formation of the rational in the man who has hereditary evil.

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"For he looks at everything from truth, and at nothing from good."* In the regenerating man these are temporary qualities, and the non-regenerating man also learns through experience that even the strongest convictions of his budding rational require constant modification, if not complete change. When we are confronted with the strident, insistent demands of idealism untempered by accommodation, and with restless hostility that flames into immature rage and even into violence, we may remember that it is a temporary state that confronts us, and that the true rational can simply not be formed without the birth of a first rational that often gives rise to such states.
     * AC 1949:2.

     This does not imply, however, that the heated demands of the first rational should be accepted beyond their intrinsic worth. In spite of all the turmoil raised by the Ishmael rational for a short period of time, the state will pass. The impermanence of the Ishmael rational should be one of our basic considerations in handling it, since what it thinks it wants, it will frequently realize before long it does not really want at all. Strong language and inflamed emotions must not be mistaken for the depth of conviction that comes only with experience and the wisdom of life; and to give in to desires that are temporarily strong, yet in fact rather shallow, may only confirm and prolong the unpleasant states that we would like to see pass.
     At times, of course, there is considerable justice in the claims of the wild-ass rational, and then they must be dealt with fairly and unselfishly. To be fair means to consider ideas on their own merits, and with a real willingness to change and to admit past mistakes if justice so indicates. To grow out of the Ishmael state does not assure anyone of a monopoly on truth, and one of the uses of this rational is to jar others loose from potentially deadening traditions. Traditions can be extremely valuable, but only if they are understood and consciously accepted; and the Ishmael rational, if it exercises only a slight amount of accommodation, can perform a valuable use in urging re-evaluation of principles and practices. It is rightly said that every generation must accept principles and forms for itself, and it is equally important for men and women of all ages to exercise enough truly open-minded thought that their beliefs and practices are genuinely their own and not the mere products of habit or conformity.

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When the Ishmael rational points out a truly needed and practicable change, wisdom of life will readily concur in the name of justice.
     At the same time, the realm of final decision can properly be only with those whose experience and wisdom grant a breadth of vision and the necessary judgment for over-all judgment. The enlightenment that comes only through years of reflection is essential for the just and orderly governing of church, school, society, country, family, and, indeed, any institution. The intangibility of this enlightenment renders it suspect with those who have not yet begun to experience it, and those who have the awesome responsibility of deciding must develop courage to stand firm in the face of rebellion and even rude, insulting and violent attacks upon their vision and authority.

     Indeed, one of the most widely held misconceptions concerning the wild-ass rational is that this state will calm down if only it is allowed to gain its demands. While justice and use dictate certain accommodations to it, there is a basic fallacy in supposing that the Ishmael rational will become peaceful and reasonable if its demands are met. For unlike the true rational, which seeks the ends of use, the Ishmael rational, unknown to itself, actually pursues the end of conquest. For all its righteous pleas for justice, justice does not satisfy the first rational, and it ever looks for new fields to conquer. One key word in defining the Ishmael rational at least as important as the word, truth, is combat; for it is in combat, and in conquering in combat, that the Ishmael rational delights more than in anything else. "His hand against all, and the hand of all against him" describes its true character. The rational truth represented by Ishmael, we read, fights "against all, and all against it; in fact, it thinks and breathes scarcely anything but combats; its general delectation, or ruling affection, is to conquer, and when it conquers it glories in the victory."* It simply is not made in such a way that it will be satisfied and calmed by concessions. Because its delight is in combat, it cannot be appeased; only further combat can satisfy it.
     * AC 1950:3. [Italics added.]
     Thus, while it holds up as its ostensible goals certain desired changes which may in themselves be more or less just, the fact is that its claims and arguments arise from the state of mind within, rather than from any inherent justice or injustice in the condition of society. In other words, while the Ishmael state seems to itself to be motivated by a concern for justice, within this concern there reigns the affection of combat and conquest. Although society may have genuine needs, the Ishmael rational's claims for justice stern not from those needs as much as from its own inner need to assert itself in combat.

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Demands that may appear to be eminently rational are really used as tools of conquest. The Ishmael rational glories in victory, but never for long before seeking new opponents. Because its end is conquest, it is inherently unreasonable, and when it rules in a man it cannot be different. "And he shall dwell against the faces of all his brethren."

     This is the distasteful truth about man's first rational. It is no coincidence that those particular movements today which emphasize violence and turmoil virtually as ends in themselves, and are directed primarily to destroying without an idea of how to rebuild, are dominated by the young. To meet this state effectively, we must first face its true nature.
     But how can we meet an unreasonable state that delights principally in fighting, and that treats use and justice as weapons for its own self-assertion? Sometimes it simply cannot be met. Let us remember that. The state is a temporary one, and patience in waiting for it to pass may on occasion be the only recourse. During those years of life in which the Ishmael rational is generally dominant there are usually times when it is relatively subdued and inactive. If communication becomes impossible on one occasion, and cannot be forced without provoking the Ishmael rational to new conceits, there will probably be other states in which remains are stirred and communication is possible. In all human relationships timing is of prime importance.
     It is ironic that the one way in which the Ishmael rational cannot be met is just the way in which people most often try to meet it. This is by fighting back against it on its own plane. Of course the Ishmael rational relishes such combat as this, and readily succeeds in bringing its opponent back into the wild-ass state. When a silly and unfair accusation is hurled, it is so easy to reply, not with balanced, moderate judgment, not with a principle of justice, but with a petty counter charge aimed at the person. Thus the fight is on between two Ishmael rationals, the second having been awakened from its proper state of dormancy. The Ishmael rational is a compelling state in man, and all too easily asserts itself long after it should be quiescent. But the truly rational man will not allow his first rational to be provoked into activity in himself after it has subsided.
     Moreover, the Ishmael rational simply will not be defeated. "It will be a conqueror," the Writings tell us.* Rational truth apart from good is strong, powerful and hard, we read, "insomuch that it cannot be resisted at all.

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When spirits merely think of such truth, something of terror comes over them, because it is its nature not to yield, and thus not to recede."** That is why it is said that Ishmael would dwell against the faces of all his brethren.*** As long as the Ishmael rational is dominant, it is impossible to master it in combat of reasoning.
     * AC 1951.
     ** Ibid.
     *** Ibid.

     And, strange to say, herein lies one of the essential uses of this state. The Ishmael rational can conquer only insofar as it uses truth, since if it uses false arguments it finds itself weak. Not that it can admit defeat to an opponent; yet by means of its combats it seeks to perfect itself in true knowledge, and thus it can build up a dedication to the truth. If it could be controlled by another, then historical faith would remain with man and he would remain spiritually a child. The very pugnacious independence of the Ishmael rational is the means by which a young person becomes spiritually adult, thinking not from others, but from himself as he alone sees the truth. However unpleasant the Ishmael rational is to others, and however difficult it is to preserve a semblance of peace, order and authority in the face of its aggressiveness, this state is used by the Divine providence of the Lord to change children into adults, and to imbue them with an uncompromising insistence upon the truth. The war waged by the first rational is continual, but we are taught that it is waged against "whatever is not true,"* that is, whatever seems to the Ishmael rational to be untrue, even if it is too young to see the over-all truth.
     * AC 1950.
     Man cannot be regenerated except from an initial dedication to the truth that is uncompromising. In an age when pragmatic compromise for some external good is all too prevalent, this first state of the rational is absolutely essential. Unless man learns to follow the truth wherever it leads him, he will not be able to follow it into a life of spiritual charity. The regenerating man, while not yielding to all the demands of the fist rational, will still respect and encourage its uncompromising affirmation of ideals, its love of truth.
     The individual alone can bring himself out of the wild-ass state. His elders can and should influence his actions at times, but only his own spiritual struggles can lead his mind from the first rational into the true rational represented by Isaac. This development is largely a result of time. For although the Ishmael rational readily applies the truth to others, and demands everlasting reforms for them, in time the Divine Providence bends man to look within himself. As frustrations in combat and the impossibility of being granted all his demands become increasingly apparent, man is turned by the Lord to look within.

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If he is honest with what he sees in his own spirit, conscious humility begins and his reformation proceeds.
     Marriage should contribute to the birth of humility; deep love for another is incompatible with either the conceit of the masculine ego or the feminine vanity that longs to be adored by all. As conjugial love develops, an affection of rational good is born, as Sarah bore Isaac to Abraham; rational good is adjoined to rational truth, and the conceit that can simply not be conquered outright by another submits of its own accord to the affection of uses. When this occurs, the Writings tell us, man becomes another man and is scarcely recognized.*
     * AC 1949:2, autograph. See Third Latin Edition, 1952.
     No one can bring about this change except the individual man, co-operating with the Lord. The man does not want to co-operate; but if the Ishmael state has confirmed him in dedication to truth, and if he is honest about what he sees within himself, he will see that he must co-operate or lose his integrity. As he recognizes that the primary need for reform is not with others but in himself, temptations and desolations will come upon him, as is signified by Hagar and Ishmael eventually being cast into the wilderness and nearly dying of thirst. "Let me not see the death of the child," his mother said, representing awareness of the parched deadness of rational truth unless it is joined with good.*
     * See AC 2683-2688.
     Awakening to his own interior life, man begins to apply rational truth to himself that rational good may grow in him. Through truth he begins to see that his greatest possible use in life is a reformation, not outside himself, but within. The formation of the rational in fallen man is indeed, as the Writings tell us, a miracle." Amen.

     LESSONS: Genesis 16:1-12, 21:12-21. Arcana Coelestia 1950:2, 3.
     MUSIC: Liturgy, pages 505, 442, 602.
     PRAYERS: Liturgy, nos. 37, 110.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN EDITOR 1969

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SOUTH AFRICAN MISSION 1969

SOUTH AFRICAN MISSION PETER M. BUSS 1969

     REPORT TO THE CORPORATION OF THE GENERAL CHURCH BY THE SUPERINTENDENT

     (Given at the Annual Meeting of the Corporation, Bryn Athyn, Pa., January 24, 1969.)

     The Zulu People

     Let me start by telling you the story of a people, for it is impossible to expect you to understand the General Church Mission without at least a brief background in the customs and the history of its members. It is a colorful history, and I am sorry that I will have to tell it in black and white, but I do not want to keep you here until midnight.
     The Zulus-and nearly every member of the Mission is a Zulu-number today about 3 1/2 million. They are part of the "Nguni" races, who total perhaps twice that number, and live in general on the east coast of Southern Africa. The Nguni in turn is just a part of the huge ethnic group known as "The Bantu," a term which means simply, "The People." The Bantu number altogether about 100 million, or nearly half the population of Africa, and they inhabit the southern parts of this continent. The rest of the continent is made up of the Semitic races-such as the Egyptians-and the other Hamitic races-the West Coast Negroes from whom came the American Negro. It is important to understand, therefore, that the Bantu peoples, and most particularly the Zulus, who are thousands of miles away from the nearest West Coast Negro settlement, are a very different people from the negroes in the United States.
     Now in 1810, the Zulus were a far cry from their present strength. They were a small tribe, perhaps a few hundred strong, a clan among much larger clans. But about the time that Napoleon's power was being broken at Waterloo, a black Napoleon was coming to power in this small tribe-a megalomaniac whose excesses of cruelty surpass even those of his Western counterparts-Hitler or Mussolini. Natal, the home of the Zulus, was not then inhabited by whites, but Shaka, this young king, had once seen the Portuguese, further north, in action. Employing some of their tactics he eventually extended his dominion over the whole of Natal-an area of some 150,000 square miles, and 2 million people. His was a ruthlessness and a cruelty which defy imagination. During the years of his reign his warriors killed an estimated one million men, women and children.

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Since he had a standing army of about 14,000 warriors, even allowing for a large turnover in warriors, it means that each fighting man caught and killed between seventy and a hundred people! This leads us to the obvious conclusion that the Zulu himself was a savage and brutal fighter, quite apart from the demands of his king.
     Shaka allowed white settlers to live at the spot which is now Durban. His half-brother Dingaan, who killed him, however, was wise enough to fear the white men, and when the Boers-the Afrikaans farmers journeying by ox-wagon from the south-asked him for land, he tricked them and wiped out a whole company. But the Boers had their revenge, annihilating Dingaan's army, and paving the way for Dingaan's own assassination.
     Meanwhile the English were inhabiting Natal, and under Mpande, and later Cetshwayo, the next two Zulu kings, the Zulus rather happily kept to the northern part of Natal, known as Zululand, and the whites to the south. But the British were not happy-they never were until they had conquered everything in sight. So they engineered the Zulu war of 1879. Cetshwayo saw the writing on the wall, and submitted even to the tantalizingly insulting demands made by the British; but the army was hungry for battle. It intercepted his messengers, and the war was on.
     This was the conflict that saw the annihilation of a British army at Isandhlwana, and the heroic defence of Rorke's Drift by 100 men against 4,000 Zulus; the British soldiers showing a heroism perhaps equaled only once in history, by the Spartans at Thermopolae. (11 Victoria Crosses, the most for any battle, were awarded after the encounter.) But the Zulus could not hold out. Eventually their empire was broken and divided into 13 sub-tribes under small chieftains; and so they lived, still in their primitive state, until 1906. Meanwhile the whites encroached on Zululand, and finally, in the Zulu rebellion of 1906, they reduced the Zulus to a subject class. Only then did the Zulus begin to become civilized. (And this was nine years before the Mission was founded.)

     This is the purpose of this short history-to give an idea of the savagery and the lack of civilization which existed among the Zulus at the beginning of the Mission; and to demonstrate, therefore, that the two or three generations since 1906 can hardly be expected to have reached any emotional maturity within the bounds of Western civilization. But some more background is needed. What sort of people were the Zulus? They were predominantly pastoral-in fact their whole social system revolved round their cattle, which were their only source of wealth. Like so many semi-nomadic, pastoral races, they were a happy, good-natured people when not at war-but when fighting, amazingly cruel, even today. The men used to fight, hunt, and sit and talk.

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The Zulu male, even today, is an inveterate gossip, and loves few things more than a protracted chat. The women did the work, hoeing and cultivating the fields and keeping the kraals in good repair; although young boys and sometimes the men themselves looked after the precious cattle.
     Their religion was an ancestor-worship. There was a great God, but He was approached through the ancestors, who thus controlled the rain, disease, birth, and many other things. So much of magic and superstition is involved in this worship that it is difficult to cast it off without fear of the consequences. Thus many supposedly Christian and well-educated Africans today still believe that if a bride does not honor the graves of her husband's ancestors, she will not be able to bear children. (Tragically, such fears often cause the very things feared, and so apparently confirm the tribal beliefs.)
     I have tried to give a brief impression of the Zulus who confronted the Rev. F. E. Gyllenhaal, when he started the Mission in 1915. They were adults in their tribal ways-and some of their customs were remarkably mature. But they were still children in Western ways, over a century behind the negro of the United States. They had no education, no knowledge of the mysteries of agriculture; and their ambitions extended to such things as having children, winning their battles, and getting more cattle. They were only just beginning to acquire a taste for our sensuous allures-tobacco, hard liquor, money, radios, bicycles, and so on.

     The Mission

     From this point on I will recount the social changes which afflicted the African, side by side with a summary history of the Mission. The work begun by the Rev. F. E. Gyllenhaal, in Basutoland (a land-locked British Protectorate in the middle of South Africa), and in Zululand warranted a trip to South Africa in 1919 by the Rt. Rev. N. D. Pendleton, and the Rev. Theodore Pitcairn. The latter took a strong interest in the Mission, and became its first Superintendent. He was assisted, first by Mr. R. W. Brown, and then by Mr. F. W. Elphick. Mr. Elphick entered the ministry, and returned to the work of the Mission, in which he remained until his death thirty years later. He was really the father of the Mission organization-a man of remarkable gentleness and kindness, whose heart was in any use he performed for the church.
     The Mission rode in on the tide of the great Christianizing of the South African Bantu, and grew quickly-although not amazingly so-at first. I think we must assume that some of the conversions were as shallow as were those to many of the other churches. But with many others, despite tribal urges, and the promptings of the sensualia of Western civilization, the appeal of the truth itself was clear enough.

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Thus we found the remarkable occurrence of people just out of paganism without the Judeo-Hellenic-Christian background, and with little better than the knowledge of how to read and write, having a working knowledge of the doctrine of the Glorification. (Surely this should confound those critics who say that the Writings are too hard for the hoi polloi to understand!)
     The financial backing for the Mission came almost entirely from the Rev. Theodore Pitcairn. In addition to the support of ministers, he sponsored a number of day schools, and he purchased two farms, one near Basutoland, and one in Zululand, called Kent Manor. It was in these two places that the Mission seemed to grow most quickly, but it was unfortunate that powerful external inducements played a large part in its growth. At Kent Manor, for example, all members were eligible for a grant of land on the farm-some of the best land in the area. The intention was good-keeping the members together and having the children close enough to attend the school-but many joined the church only for this benefit. When the land had to be vacated later, due to a government edict, a tremendous number of so-called members lost all interest in the church.
     I have estimated that by 1938 approximately 1,300 adults and children were members of the Mission. There were 24 societies, nearly all of them rural societies (although perhaps many of them had an adult membership of no more than 20), and there were several day schools.
     We must think of the Mission of that time as a very sprawling, ungainly organization. I was not born until 1940, and even I can remember the time when the trip to Kent Manor from Durban, a distance of 125 miles, took most of the day. The roads were terrible, and in wet weather quite impassable. Public transport systems were highly primitive where they existed. The result was that the average African grew up in his own area, and seldom left it. The only cohesion in the Mission was provided by the Superintendent himself.

     Then came the first of two blows which were to retard the growth of the Mission from that time right up to the present. It was affected very deeply by the Hague controversy, because of the Rev. Theodore Pitcairn's interest in the Mission, and because the Rev. Philip Odhner was at that time in Durban. During the period between 1939 and 1949, about 500 members were lost to our Mission; a futile exercise, apart from the organizational necessities, for not more than a score could have understood even generally the arguments leading to the split. Understandably the Rev. Theodore Pitcairn withdrew his financial support of the General Church Mission, and the Mission fell on hard times.

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The General Church undertook its support, and has wholly subsidized it, with an increasing sense of commitment, since that time.
     I would mention as a speculation that apart from anything else, it must have been a great source of confusion and distress for the simple Africans to realize that the European leaders of their church were in such serious disagreement about what the Lord was saying.
     The second blow was a sociological one. Until the end of the Second World War, the Africans had remained mainly a rural people. Some worked as servants, some in the fields, a few in industry and commerce. But the African was not kind to his land. Being pastoral, he took little care over his sowing, nor did he realize the implications of soil erosion and the loss of top-soil. Previously, he had merely moved on when he had denuded the land he was already on. But now he could not do that; and so the African lands became horribly eroded, and in many places unable to sustain crops.
     Therefore the African males started to go to the cities to work. In their hordes they came, starting the labor-intensive industries of South Africa, and the slums which a much maligned government has virtually cleared in 15 years. They left their womenfolk behind at first, and came alone, and many still do to this day. But as time went on, the government subsidized huge townships with family houses; and there grew up an urban community of the African which today is over 3,000,000 strong-about 400% of the Africans.
     The Mission has found that its rural societies have dwindled through this sheer economic necessity. Of the towns, the Mission operates only in Durban and Johannesburg, and so hundreds of members, forced to seek work in other towns, have become lost to the Mission; understandably lost, because even today the African doesn't travel much. Simple economics do not permit him to travel around in search of a job close to his church. This is a sad situation, but inevitable. If you go to a rural mission society today, you see a handful of men, who work on the neighboring farms; otherwise women and children. But in the city societies men and young people are to be found.
     These two occurrences are the main causes for the slow development of the Mission. Today we have a membership, including active society members and children, weak members, and isolated but interested members, of 646. Not many; but a church; a group of souls to whom the words of the Lord's second coming mean something.

     The Mission Today

     Were you to visit South Africa today, you would have the opportunity of seeing nine Mission societies, circles or groups.

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Assuming you land in Johannesburg, your natural first port of call would be Alexandra Township, one of our oldest and most active societies. It has a total membership of 76 adults and children (although half of these are classified as weak). The pastor there, a simple, dedicated, and active man called the Rev. P. P. Sibeko, would greet you with courtesy and jollity, and doubtless invite you in for a cup of tea in his living room, which is employed solely for such social activities. His society is beset by hardships at the moment, because a great movement of Africans from Alexandra is catching up many of our members and pitching them into townships far distant.
     Next, our Candidate assisting Mr. Sibeko, Mr. Alfred Mbatha, will take you to Mofolo. Mr. Mbatha is 30 years old, a remarkably intelligent, well-mannered man, with a great concern for his own people. Mofolo is 25 miles west of Johannesburg, and there a circle meets in a garage every second Sunday, for services, classes and children's classes. Mofolo is a bit off-center of the huge western township of Johannesburg which houses half a million Africans, so many members have a lot of traveling to do to get to church. Here you will find quite a few young, interested men and women (although the African woman is wisely silent when church doctrine is being discussed; and makes up for it when she gets among her own sex). The little garage is very crowded, but I don't see us getting a church there in the near future.

     From Mofolo you will start a journey to Durban, stopping seventy miles out of Johannesburg to visit Balfour, and then 30 miles further at Greylingstad. These are two village societies, situated in very poor areas. Mr. Johannes Nhlapo, the lay leader at Balfour, is a simple garage pump attendant; but as a leader he is a firebrand. He holds weekly services (a minister visits from Alexandra once a month here and in Greylingstad), and he sees to it that every member pays his contributions, and his bit towards the minister's traveling expenses! But here there are only about eight adult members. At Greylingstad, too, the numbers are similar; although Greylingstad was once a full society, whose members were lost to the big cities. The core that remains is sincere enough.
     200 miles further on you are into Natal, and you branch off the main road, traveling 25 miles west to Hambrook. This is a tiny African village, where we once had one of our best societies, under the present incumbent, the Rev. S. E. Butelezi. Today it has only 16 adult members. But its loss is the Clermont Society in Durban's gain, for a large proportion of Clermont's membership was baptized at Hambrook.
     You will make one more detour before reaching Durban-to Enkumba, a society nestling against the hills that overlook the beautiful Umkomaas valley.

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There you will find the Rev. P. Mbedzi, a Venda chief who gave up his chieftainship to join the ministry. Here again we find small numbers, and once again Clermont has gained.
     So we come finally to Clermont Township, which is situated perhaps three miles from where the new Durban Society community will be. Its pastor is the Rev. B. I. Nzimande, the assistant superintendent. He is a very able, and thoroughly dedicated man, very well versed in the doctrines, and of inestimable help to the superintendent in his work. His society is now the largest in the Mission, and seems the logical center for its future activities. There are some physical difficulties attached to his pastorate, because many members are domestic servants, earning very little indeed, and living far from the church; but his attendances are most encouraging.

     Ten miles north of Durban is KwaMashu, and here we have a society only four years old, but already quite large. Most of its members have come from the Kent Manor area; and here again we find men and young people, where they are few in the country. The pastor, the Rev. A. B. Zungu, is also our translator, and has performed the service of translating the Four Doctrines and The Heavenly Doctrine into Zulu. He is presently working steadily through Heaven and Hell. KwaMashu has at the moment no church building-we are only waiting for the unraveling of miles of red tape to start building-but the church it will have, designed by our Durban Society architect, Mr. John Frost, will be well worth seeing.
     And last of all, 120 miles north of Durban, we would come to Kent Manor, now a very small society, but consisting of convinced members, whose church is presently on the farm, Kent Manor, itself. It is our most attractive church, built out of stone, and thatched, but it has to go, because the society has acquired a church site on the African reserve, miles closer to where the people themselves live.
     The church buildings of the Mission vary from mudwalled buildings, covered with corrugated iron, to brick walls under asbestos, and up to date they are all elementary in construction. The people of the Mission may themselves live in mud huts, or, in the cities, in fairly solid, but small, brick-under-iron houses. Those in the country no longer wear tribal dress, but their European clothes are generally shapeless-money is not plentiful in the country. In the cities, however, they are frequently very well dressed indeed for they are slowly acquiring a small degree of prosperity.
     What of the worship of the Mission? It is similar to ours, in that the offices are adapted from our offices; and therefore the order of services is the same. (They use Section 4 of the offices all the time, by the way-the prayer followed by the enunciation of the Decalogue.)

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But what is peculiar to them, and most touching to any visitor, is their music. It is all a capella (although this is from force of circumstance), but it is totally harmonious unless the superintendent makes a mistake. One of the ladies-custom demands the minister's wife, or perhaps his eldest daughter-starts the singing, and the parts come in after a bar or two, in beautiful harmony.
     It is not only the music, however, it is the words of their hymns too which are stirring. Their form of singing permits them to use the words of revelation in a way in which we do not. They use them in two ways-sometimes directly as they appear in the Word (for example, Revelation 19:7, 17); and sometimes they discuss what is told in the Word. Thus they tell the story, in one hymn, of the Lord's meeting the disciples on the road to Emmaus, and telling them what the Law and the Prophets said. The Lord's Prayer also in sung; but not as a song, as a chant. It is quite surprising how this form enhances the mental attitude to prayer, once one becomes used to it.
     In conclusion, let me make some general observations on the quality of the church membership of the Mission people. You will have realized by now that they are a very different people from any on this continent, and I hope you have a feeling for some of their ways. It is inevitable that their response to the New Word be a very general one at first. Most of the active members know the broad generals of true religion, in addition to knowing that the Word has a deeper meaning, and similar equally broad generals of the new Christian religion. They understand that the New Church is different, but perhaps not all of them are clear as to why, since one should hardly have expected them to indulge in comparative religion studies. Like many who are semi-literate, they are much more eager to be instructed than to read for themselves; but they have a love of obedience and of service which can lead them to accept what their teachers say and follow it.
     In short, we have a small mission which seems to me to be slowly growing. It is inevitable that nearly all the growth from now on will be in the three city societies-Clermont, KwaMashu, and, I hope, Alexandra. For here there are male leaders, and here there is through education an increasing ability to be taught by the Lord Himself, through the reading of His Word. There are many social problems which beset the emergent African in his response to the Divine truth, but perhaps they are no greater than those which assail us. I have hopes that the Mission will grow-not astronomically, as was the tentative hope in the early days, but slowly, individually, as a small extension of the General Church.
     PETER M. BUSS,
          Superintendent

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WISE AND THE FOOLISH 1969

WISE AND THE FOOLISH Rev. MORLEY D. RICH 1969

     The parable of the ten virgins-five of whom were wise, and five foolish*-is one of the many correspondential pictures of the kingdom of heaven which the Lord drew for His followers; and since, as He declared on another occasion, "the kingdom of God is within you,"** it is not difficult to see that this parable likewise describes what the kingdom of heaven is like within the spirit of every man. Actually, the kingdom of heaven within each man on earth is what is called elsewhere the church; its quality being determined by man's own state of life at any one time.
     * Matthew 25:1-13.
     ** Luke 17:21.
     This is compared by the Lord to ten virgins; and this refers to all those in whom the church is in any degree. By the ten virgins are described the first affections of good and truth which are in the minds of all who are of the church in this sense; and these first affections are indeed the beginning of the church, or the kingdom of heaven, in a man.
     But what are these affections of good and truth? They are not yet the genuine love of good and truth. Rather are they the capacities built into each person in childhood and youth-the capacities for being affected by, being moved and inspired by, being filled with love for, spiritually good and true things. They are the emotions or feelings which are aroused in a man when he sees or hears of virtuous, courageous, merciful, self-sacrificing or honorable things-when he sees or hears about them in the Word or in human society.
     Every person has been given something of these capacities; and it is in this sense that with every man, when he reaches adulthood, there is something of the church and of the kingdom of heaven. They are, indeed, blessed gifts from the Lord which balance the evil tendencies of man's heredity. Hence the ten virgins represent all people at the beginning of adulthood and of the church with them.
     Yet this is but the beginning. The church and the kingdom of heaven exist in every man at this time only as potentialities, as gifts which will be realized and made his own only through his many choices throughout life.

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It will depend upon his own countless choices, even the tiniest of them, whether these things of the kingdom of heaven will become ever stronger and brighter and more frequent with him, or will fade and wither and die through years of neglect, of cynicism bred of and chosen through harsh experiences, and the decay of trust and first love.
     So the parable continues with more things of spiritual significance. The ten virgins "took their lamps, and went forth to meet the bridegroom." We notice that they all had lamps, and we are told that lamps signify the truths of faith with man. Yet before a lamp is filled with oil, and is burning, it signifies something lower, since it is not in the actual exercise of its function or use when it is empty. So it is with the lamps of the ten virgins here. For they signify, not the genuine truths of faith as yet, but only the knowledges of spiritual thing-the knowledges which have not yet become living, or of the life with man, as genuine truths.

     Such are truths with every person at the very beginning of adulthood or of regeneration. They are only theoretical knowledges of what is good and true, knowledges which he has acquired through his first affections of what is good and true. Thus he knows from the Word that the Lord's providence is in all things, even the most minute; yet he does not see how this is true, how true it is, in what way it is true, or how this truth is related to such another truth as that he must, nonetheless, act and speak as of himself. Further, he may know the truth that the relationship between the Lord and His church is similar to a marriage, and that in this relationship the Lord is the Bridegroom and the church is the bride. But still he does not really grasp or see what this relationship is in fullness; not until he has witnessed the wedding, as did the five wise virgins.
     These knowledges, then, before they have become genuine truths of man's faith, are like the empty lamps which the ten virgins took to the wedding. For all people are given the first affections of good and truth. All are given some measure of knowledge of spiritual things. All are potentially of the church and possess the kingdom of heaven in seed form. So all are called to the wedding of the Lord and the church-a marriage which must also be paralleled in each man by the marriage in him of his will and understanding.
     But, we are told by the Lord, five of these virgins were foolish, and took no oil for their lamps; while the other five were wise and farsighted, and did take oil with them. Here we have the most vital significance of the parable. It concerns the essential ingredient of all human life-that which is represented by oil, without which the lamps would not furnish light for the wedding, nor could the virgins enter into it.
     As the Lord said, Me sets before man life and death, good and evil, for him to make his own choice.*

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Man's tendencies to evils of all kinds are balanced by the Lord's gifts of affections of good and truth and of the knowledges thereof; and it is man's choice as to whether he will acquire that oil which will admit him to the wedding, which will impart to him the heavenly quality of eternal life.
     * Deuteronomy 30:15.
     So we may well ask: "What is this oil?"-in the manner of the disciples when they said to the Lord: "Lord, evermore given us this bread."* In order to understand the answer to this question we must first know what is meant by the olives from which the oil in the parable was obtained by pressing. In those times, olive oil was the most universal and highly regarded fuel for lamps. Now we are told that olive trees, and olives and branches, correspond in general to the good of love. It is significant also that the Lord spoke this parable to His disciples while they were on the Mount of Olives.
     * John 6:34.

     Now almost everyone realizes, in moments of reflection, that love or will is the motivating power in all human life. In one way or another a man does that which he loves. Provided the love is strong enough-or its opposite, hate-it enables man to accomplish or achieve many astonishing things. Likewise, it is a matter of common perception that, in most instances, if people do not make an effort in something, it is because they do not love it enough, no matter how much they may say, and even protest, that they do love it. Thus if a man repeatedly says that he loves his country, but is unwilling to do anything about it, his words become suspect and are doubted. If a man says that he loves the Lord, but habitually neglects His teachings, it is the same. So also if he professes to love his neighbor, but continually displays a negative attitude in human society, it is the same again.
     But here, as always, the Writings of the New Church open our eyes to some more specific and definite aspects of the nature of love. They show us how true it is that, as the saying goes, love by itself is blind and leads nowhere; it is not capable of leading to genuine good and truth without direction, guidance and form. For in the teaching concerning the correspondence of the olive it is not said merely that it corresponds to love, but to the good of love. Love by itself is the incipient power. But without motion and form it can accomplish nothing permanent or spiritual in man. The desire or will of love toward action, that is its good. It is what a person feels when, because of love, he desires and wishes to do something to satisfy that love. Thus, if he really has an incipient love to the Lord, he will desire to receive and obey His teachings in some measure.

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If he has the beginning of love toward the neighbor, he will feel longings to be of use and benefit to the neighbor on all levels of human society. Such longings and desires are the good of his love.
     Again, if we truly love the church, we will desire its best good above that of all persons, and will exercise loving care for its preservation and for the protection of its uses and functions. If we truly love another person we will desire his best good above our own convenience and comfort. And if we really love good and truth, we will desire that they be manifested and vindicated before all as absolutely good and perfectly true. Such desires and wishes are the goods of our loves, and in relation to spiritual things they are the olives of spiritual life. Yet love and its consequent goods, its lawful and good desires and wants, form only one part of that which becomes the church and the kingdom of heaven within a man. The olive must be pressed and processed in order that its oil may be brought forth. Then the oil must be poured into a lamp, and the lamp lit, before light will be shed upon all in the house at the wedding.

     Since the oil is derived from the olive, it becomes plain that what is signified by the oil must spring from those good desires and longings which are the good of love. The five wise virgins not only took their lamps, but also obtained and took with them the oil for the lamps.
     The oil therefore corresponds to the actual efforts which a man makes to carry into action the desires and longings he has from the good of love. This is the true oil of heavenly and human society: not merely love by itself, not just its oral expression, not only its unexpressed longings and wants, but the actual efforts-the pressing endeavor by which the oil is pressed out to furnish light to men, to anoint them with love, and to be one of the two ingredients which make that bread which endureth unto everlasting life.
     It is by such efforts alone, whether outwardly successful or not, that a man makes his own, makes permanent and strong within him, those first small goods of love, those feelings of good and truth, with which the Lord endows him. And these efforts must become constant and habitual with him, so that the oil may not be exhausted and the lamp of life go out. When one effort fails, he must press out the oil through other efforts; until, as with the widow's cruse of oil, his supply will be made inexhaustible by the Lord.
     But the five foolish virgins took no oil for their lamps. This is what happens to every man when, because of self-indulgence, pique or pride, anger or discontent, disillusionment or hurt, he takes his hands off the olive press and lets them hang down; when he abandons for the time his effort to fulfill the ordained duties and goods of life which are set before him for his labor.

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This happens to every person at times. When it does, he is in real danger; for he is disconnected temporarily from the very well-springs of life itself, and he cannot enter into the "joy of his Lord"-into the peace and delight of that relationship between the Lord and His church which is compared to a marriage.
     But the wise virgins took oil with them. And when the bridegroom came for the wedding, they poured oil into their lamps, lit them, and went into the house, there to furnish light to the guests and to do honor to the wedding.
     Now a lamp is essentially a vessel, and in the Word vessels or receptacles correspond first to the knowledges which a man has in his mind; for these hold, express and give form to his affections and interests and delights. But by the lamps here a special kind of knowledge is meant, that is, the knowledges of spiritual and eternal truths-truths concerning the Lord, heaven, regeneration, the Word, and so on. These remain merely knowledges until they are infilled with the oil of man's endeavors from the goods of his love. It is only then that these knowledges are exalted into genuine truths of his faith, and it is only then that the lamps represent those truths. Thus from the realm of dead theories with the man, these knowledges are elevated by the action and effort of his love to the heavenly plane of truths.
     When, after this, the lamps are lit, there is illumination and enlightenment, and a holy glow in all the corners of a man's spirit or mind. This comes from, and is made indirectly by, the Lord Himself as the sun of heaven, just as the oil comes from olives which have been nourished and ripened by the natural sun.
     Most wondrous of all, a man is then permitted to see, to understand in some measure, for the first time the fulness of his Lord's relationship with the church. The wedding is perfectly, yet softly and tenderly, illumined; and the holiness of the peace and joy present is such as cannot be described.

     But what of the five poor little foolish maidens who have been left outside. They have run with all their strength to the marketplace to buy oil from their lamps. And they have come breathlessly back, only to find the door of the wedding house shut in their faces. In the light of what has already been said it is apparent what this means. The foolish virgins are those who, too late, are conscious of their lack of the oil of effort, who are belatedly terrified lest they be shut out of the kingdom of heaven by their past indifference and neglect, their failures to recognize and give from and life to those impulses to good with which the Lord has blessed them.

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In haste and terror, in a kind of death-bed repentance, they try to change the entire pattern which has been formed in them by the choices of past years; to take unto themselves suddenly the necessary oil of loving effort in their lives; to buy it in the marketplace all at once, because they have failed to tend their olive trees with love through the years, and to press with tender care the oil from their olives at the time of harvest. They have neglected to cultivate, to irrigate, to prune, to thin out, to harvest diligently and quickly, to sort and cull the olives, to press out the best into oil, and to preserve the oil in jars. Thus they have refused, in effect, to come to the wedding feast of their Lord.
But in the house itself are all those who have faithfully "watched for the coming of their Lord," who have, as He tells us in His second coming, faithfully labored to receive and to procure for themselves the things of spiritual and eternal life. They have sought first, and as of first importance, the kingdom of heaven, and it has become a living part of their spirits. "Blessed are those servants whom their Lord, when He comes, shall find so watching."
IN OUR CONTEMPORARIES 1969

IN OUR CONTEMPORARIES Editor 1969

The News Letter, monthly magazine of the General Church in Britain, has a regular feature, "Science Snippets." In the December issue this department notices a statement in the New Scientist to the effect that statistics indicate that men with XYY chromosome complements are more prone to crime than others, and that we are already seeing the introduction of genetic evidence in legal trials. Is this the beginning of the end of the concept of human being spiritually responsible, asks the editor of the New Letter, or is it utter nonsense to say that a man is less guilty by reason of hereditary factors? It is a matter of Divine justice, he continues, that no one is blamed for what is hereditary. The legal judgment is quite a different thing from the internal view of a man's guilt. For the sake of society there must be judgment according to deeds and to civil laws, but even the civile law must make some attempt to differentiate between those who are responsible and those who are not. We would add that the growing tendency to deny or shift responsibility is as old as evil itself; for when Adam was taxed with his sin by Jehovah, he said: "The woman whom Thou gavest with me, she gave me of the tree, and I did eat." [Italics added.]

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SAUL'S FIRST FIGHT 1969

SAUL'S FIRST FIGHT Rev. ROBERT H. P. COLE 1969

     The Ammonites, descendants of Lot, were a people like the sons of Israel. Their territory lay to the east of the area of Gilead. But they were nomads who never settled down, and they were a constant menace to their neighbors, the Israelites. When they came against the people of Gad at Jabesh-Gilead, the men of the city offered to make a covenant with Nahash, their leader, if he would spare the city. Nahash surprised them with his reply. He would make a covenant with Jabesh-Gilead only if the men of the city allowed him to put out their right eyes. This condition was obviously meant to humiliate all Israel, and to be a challenge to the whole nation. Up to this point, Saul had been reticent about going into battle to defend his people, and the Ammonites assumed that the Israelitish leader would continue to be that way.
     But if the evil-intending Ammonites harbored such a thought, they were reckoning with a changed Saul. An expert in the art of insult, Nahash allowed the doomed Jabesh-Gileadites seven days' grace, since the disgrace for Israel would be the greater if the city were not relieved. Nahash was confident that no attempt at relief would be made, and the reception of the news by the people of Gibeah when the messengers arrived shows that his diabolical plan was working. Everyone in Gibeah wept for Jabesh-Gilead-all but Saul. He heard the news from Jabesh almost by accident. In those days, when communications were very slow, a man could be king of a nation and only a few might know of the fact. That is how it happened that Saul had to come up out of the field into the town to find out what was happening in his land.
     The spirit of God came upon Saul when he heard about the insult offered by the Ammonites. He became very angry-filled with the holy zeal of the love of defending his nation. By applying pressure he raised a great army of some three hundred and thirty thousand men at Bezek, and gave orders that the men of Jabesh-Gilead should be informed that help was on the way. When the army arrived at the probable Gadite capital, the invading Ammonites were annihilated.
     A careful comparison and study of various parts of the letter of the Word indicates that Saul had been anointed by Samuel, and had probably been publicly declared king at Mizpeh, by the time of the Ammonite invasion; but the ceremony might not have attracted national attention.

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At any rate, a grateful nation was now ready to have put to death all those who had opposed having Saul on the throne. Yet Saul was willing to forgive and forget, and Samuel suggested that they should all go to Gilgal in Benjamin, there to renew the kingdom with Saul as the unopposed leader of the people.

     Some of us have no doubt been able to see parts of the internal sense unfolding as we have read and discussed the history of this chapter of the Word. There are several lessons to be learned from the story of Saul's first fight. First of all, the internal-historical sense-the inner meaning next to the letter-teaches us that we may be irritated by unfairness, injustice, attacks upon our integrity, and oppression for an agonizing period of time; however, a point is reached when moral indignation is aroused in us, and we propose to do something about the vicious onslaughts of these external but actual falsities from evil. We may also be called upon to help preserve the precious land of our church or nation when the continuance of some of its uses may be threatened by the appeal of external or worldly activities or causes. Let us all be zealous enough not to be willing to lose the right eye.
     Within the internal-historical sense is the internal or spiritual sense itself. This sense requires that the wording, repetition and inclusion of certain curious facts be maintained precisely through the ages in the biblical Word. In this instance, the fact that the messengers either read to the people of Gibeah, or told them what was taking place in Jabesh-Gilead, and the more detailed fact that it was told in their ears, signifies that what is told to us from the Lord is for hearkening to and obedience. The ears themselves signify hearing and obedience, and especially the reception of truth-the truth of faith. That is why it was so often said by the Lord: "He that hath an ear to hear, let him hear." In the opposite sense, by the deaf, we would note, are meant those who are not in the faith of truth because they are not in the knowledge and consequent perception of it, that is, they do not hear the Word of God and keep it. This latter, affirmative action is the true worship of the Lord, and it was this that was meant when the Lord put His fingers into the ears of a deaf man, and said: "Ephphatha, that is, be opened, and straightway his ears were opened." Indeed all of the Lord's miracles signified states of the faith of the church.
     The element of fear was prevalent in the act of the people lifting up their voices and weeping. Yet this was not holy fear or the fear of God. It was simply fear of the Ammonites. In the fear of God there is trust and confidence that He will help us to overcome evil and falsity in ourselves.

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In the fear of the Ammonites there is a yielding to the power of falsity. The Lord on earth had the fear of God in Him, that is, He perceived that the glorification of His Human would be from the Divine love. The Human was to be united to the Divine by means of victories in temptations. In the highest sense, the fear of God is predicated of the Lord's Divine rational as to truth. The name, Jehovah, is not used in this chapter, but instead, God. This is because the leading idea which is to be conveyed to our minds is that of the power of the Lord as to Divine truth over falsity from evil. The number of Saul's men from Judah means that this truth is from love to the Lord.
The true fear of God is worship from the good of faith, or the manner in which, according to our religion, we are to love the neighbor and perform our respective uses. Acting in this way, we help the Lord to begin the process of regeneration within us. Far different is worship from fear itself with those who do not regenerate. Those who are in external worship, but not in internal, are driven to the observance of the law and to obedience by fear. They do not and cannot come into internal worship or into holy fear unless or until they are in the good of life, and thus know what is internal and believe it. Worship with the good is either from the good of faith or the good of love. In terms of the spiritual world, the saved are either spiritual or celestial. They are either altruistic, that is, truly unselfish, and live by their faith; or they are reciprocal, that is, they love the Lord and return His love of them in their lives.

The chapter in I Samuel which describes Saul's first fight is concerned for the greater part with Saul as a new king determined to do battle with the enemy. A "king" refers to the truth of our faith, for royalty refers to the Lord's spiritual kingdom. Charity is the outstanding quality in this realm of the Lord's; and just as the Divine and the Human were united in Him, so also ought the faith of our religion to be united to the charity of our lives. Indeed, in a good sense, these two things are inseparable, and this is what is meant by keeping the words of the law and the statutes to do them. When good is spoken of in the prophets, so also is truth, and the other way about. This is on account of the heavenly marriage of good and truth in all things. Where wisdom or knowledge are referred to or implied, there is signified the good or quality of faith conjoined with its truth or facts. To agree to become the servant of the Ammonites is to allow ourselves to be overcome by the power of the falsity of hell. But to agree to be the servant of the Lord and attack the Ammonites is to worship Him from faith.

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     The difference, then, between holy fear and diabolical fear is not so much that one is actual fear of God and the other fear of hell, but that the former is really the fear of doing or thinking anything against the Lord and against the neighbor, thus anything against the good of love and the truth of faith. To do these things would be like losing heart or giving up our right eye. We should bear in mind as well that to fear also signifies to distrust, or not to have faith and love.
     The sons of Israel were guilty of all of these falsities and evils. That is why they could not represent a church of the Lord but could be considered only as a pseudo likeness, the representative of a church. Because the people were prone to evils of every kind, the most notable being idolatry, they were therefore allowed to have a king who would represent the Lord as to Divine truth and a priest who would represent Him as to the Divine good. For this reason, Saul as a king represented Divine truth fighting against falsities. Very simply, this refers to truth protecting the church. The sword of Saul, which he used in battle, means truth from good. Spiritual warfare is fighting against evil and falsity, with truth from good as a weapon. This is the war that God teaches. The Lord as to His glorified Human has dominion over evils and falsities; but we, as individual human souls, must take a stand and enlist His aid in order to preserve that which is most dear to us, our eternal pace.

     Saul with his great army dispatched the Ammonites like so many flies Jabesh-Gilead was saved, and the people were once again free to live in peace and safety. When the Lord's aid is sought in true worship He disperses evils and falsities as if they were nothing, and this by His Divine truth and by doctrine therefrom. Infesting evil spirits are as dust to the sword of the Lord. They flee from His bow, which is the keen and penetrating doctrine of the church. It has the power, when called upon and used, to drive away what is false even from our natural lives.
     True worship, then, consists in a recognition of our shortcomings and a desperate plea to the Lord for help, but with an inner confidence that He will overcome, that He will drive out what is causing an irritation in our spiritual life. This is a highly complex area of human existence. On the side open to attack it is made up of tendencies to indifference, hatred, conceit, laziness, uncharitable activities and neglect; and it is bolstered and prepared for defense by remains from the Lord, angelic ordering of states of life, straightforward living, and genuine attempts to understand the doctrine of one's church.
     Practicing our worship as to ritual in church and as to application in daily living is the way available to us to call out a great army against the invading falsities of evil which would remain indefinitely, endeavoring constantly to add insult to injury.

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To take these affirmative steps, which encompass all phases of our existence, is not just to please the Lord or intensify the delights of the good in the other world; such action does accomplish these things; but the point is that it is really defending our spiritual life. It is the one thing for which we ought to be most concerned, because if our life on earth does not have a good result, our creation by the Lord has been wasted.
This would appear to be the lesson taught by the mention of Nahash's desire to put out the right eyes of the men of Jabesh-Gilead. What good man, when he stops to think about it, would want his contribution to society to be the inflicting of misery or unhappiness upon others? Yet if we choose to give up the fight against falsity-the power of darkness and blindness-or, worse still, if we were to lead the fight for falsity in some way, such would be our infernal use in the other life. Only the sword of Saul, the power of the Lord as to Divine truth, can insure the Victory of the Israelites, those who are becoming spiritual, against the cunning forces of the Ammonites-all that is opposed to the process of regeneration.
The Lord, our spiritual king, can be found plowing in the field, the Ruler of the church with His oxen. He would ask: "What aileth the people that they all weep?" We would then reply: "We were afraid because of the tidings of the men of Jabesh." He would answer, perhaps: "Be strong in spirit. Fear God, and come with Me to do battle against your spiritual enemies." And if we then hearken to the voice of the Lord speaking in our ears, our right eyes will be saved, the affection of understanding truth will be preserved, and we will live in peace in His kingdom forever.
INTEGRITY OF THE WORD 1969

INTEGRITY OF THE WORD 1969

"The heavens rest upon the human race as a house rests upon its foundation; so the wisdom of the angels of heaven rests in like: manner upon the knowledge, intelligence and wisdom of men from the sense of the letter of the Word; for, as has been said above, communication and conjunction with the heavens are expected through the sense of the letter of the Word. For this reason, as a result of the Lord's Divine Providence, there has been no mutilation of the sense of the letter of the Word from its first revelation, not even a word or letter in the original text; fm each word, and in some measure, each letter, is a support" (Apocalypse Explained 1085:2).

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TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

     On the first of March, two hundred years ago, Summary Exposition of the Doctrine of the New Church was published. This is a wondrous anniversary, for we read: "When the 'Brief Exposition' was published, the angelic heaven from the east to the west, and from the south to the north, appeared of a deep scarlet color with the most beautiful flowers. This took place before myself, and before the kings of Denmark and others."* Swedenborg described this in a letter to a friend: "The whole heaven was seen by me, covered with beautiful crimson roses, to the great admiration of all who were present there-which was the testification of the New Heaven's consent and pleasure."*
     * Ecc. Hist. 7.
     ** Letters and Memorials, p. 698.
     There is a fascinating circumstance here if we compare this heavenly celebration with what is recorded in Conjugial Love, no. 81. Swedenborg there speaks of seeing a great brightness in heaven and of hearing a glorification from one end of heaven to the other. Swedenborg's heart exulted, and he joyfully wrote down what he had seen and heard. But this was immediately followed by an experience of a very different character. This is described in no. 82 of Conjugial Love, a number which played a dramatic part in the Gothenburg Trial.
     A letter written by Swedenborg on March 15 shows him unaware of the attack soon to come. It also shows that he wasted no time in distributing the Summary Exposition very widely. Within two weeks after its publication he had sent it to "all the clergy in Holland."* Joyful acclaim in heaven seems to have caused him to expect a good reception on earth. He wrote about this to Dr, Beyer from Amsterdam, in which city people were then asking when a new church would come. Commenting on this question, Swedenborg observed that "the Christian Church did not take its rise immediately after the ascension of Christ, but increased gradually." He then mentioned the prediction of the woman's sojourn in the wilderness, and he also mentioned the "dragon."**
     * Docu. II: 273.
     ** Docu. II: 274.
     The attack on the doctrine-signified by the man-child in Revelation 12-came on March 22. The Dean of Gothenburg, Olaf Ekebom, made his bizarre and infamous charge that the doctrines were "corrupting, heretical, injurious, and in the highest degree objectionable."*

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He said that the doctrines were Socinian and that they undermined the Scriptures: It seems remarkable that a man could make these charges after admitting that he was not acquainted with Swedenborg's religious system and had no intention of becoming acquainted with it. But he was trying to clear his name of any Swedenborgian leanings, and he was a tempestuous and unpredictable man. Once he declared from the pulpit that all tailors were thieves. (For a description of this man see NEW CHURCH LIFE, 1960, p. 18, also 1910, p. 158.)
     * Docu. II:287.

     Since Ekebom's attack was made in the Gothenburg Consistory it was also published. A certain lawyer named Aurell had contrived to have the Minutes published from the beginning of this month onwards. Some new light has been thrown on his motives in a thesis published in 1966 in Uppsala.* It seems that he had lost a court case against the Consistory in the matter of an inheritance. This may have something to do with a personal grudge against Dr. Beyer. Certain men envied Dr. Beyer his university chair and pastorate. Aurell hoped that the publication of the Minutes would seriously damage Beyer's reputation. The final point in Ekebom's published attack was that steps and measures should be taken to "prevent the spread of Swedenborgian doctrines," and he dramatically proposed that the leading men who favored the Writings should be positively named.
     * Harry Lenhammar, Tolerans och Bekannelsetvdng, p. 51.
     It is interesting to note that Ekebom's first attack, and his warning that people should be "on their guard" against the Writings, should be made in the month of the publication of Summary Exposition. This is the book that was called in the spiritual world by orthodox opponents that "apple of discord" and named "schismatical," a word employed in Ekebom's attack of March 22.
     The next meeting of the Consistory, on March 30, saw the use of the work Conjugial Love, which had been published only some six months previously. Beyer translated no. 82 from Latin into Swedish and read it before the meeting. Bishop Alfred Acton suggests that as he read it he looked straight at Ekebom."* For it reads: "A man from the northern quarter rushed up in a vehement mood and looked at me with a threatening countenance. Addressing me in an excited tone he then said: 'Are you the man who wishes to seduce the world by establishing a new church!'" As Beyer continued to read, Ekebom protested; but Beyer insisted that he had the right to read on, and by so doing he managed to have an outline of the doctrines of the New Church published in the newspaper, for no. 82 contains such an outline.
     * NEW CHURCH LIFE 1960, P. 20.

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It was not until April that Swedenborg learned of all this, as we shall see in the next issue.
ORDINATION 1969

ORDINATION N. BRUCE ROGERS 1969

     Declaration of Faith and Purpose

     I believe in the Lord Jesus Christ, in whom is the Divine Trinity, as the one only God of heaven and earth, who has presented Himself in a form visible to all with the eyes to see. I believe that this Human by which He has made Himself known is Divine, and that He alone in His Human has the power of restraining the hells and preserving men from falsity and evil.
     I believe in the Word of God as the only source of genuine truth and the medium of the conjunction of heaven and earth. I believe that it is in His Word that the Lord is present in His Human, in the Old Testament, in the New Testament, and in the heavenly doctrines of the New Jerusalem, and that His Word, in which He stands revealed, is therefore holy.
     I believe in a life of love to the Lord and charity toward the neighbor as the life of heaven, and as the life also which makes the church, and I believe that this life is from the Lord alone. Therefore evils are to be shunned as sins against Him, because they are contrary to His will and to the life which He intends for man whom He created.
     I stand here today because I believe in the second coming of the Lord in the heavenly doctrines, and because I believe that these doctrines were given for the sake of a last judgment on the fallen Christian churches and the establishment of a new Christian Church which should be the abode of the Divine among men. I therefore present myself for inauguration into the priesthood of that church in order that I may enter more fully into co-operation with the Lord in the fulfillment of His Divine end, which ultimately is the salvation of souls, and I do so in the belief that I have been Divinely called to this work: to preach the Gospel, to teach its truth and lead thereby to the good of life, and in all things by serving the church to minister unto Him whose service I would enter and unto those for whose sake He has established the priestly office.
     N. BRUCE ROGERS

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REVIEW 1969

REVIEW Editor 1969

     THE BEGINNING AND DEVELOPMENT OF DOCTRINE IN THE NEW CHURCH. By Theodore Pitcairn. NOTES ON THE DEVELOPMENT OF DOCTRINE IN THE CHURCH. BY Philip N. Odhner. The Lord's New Church, Bryn Athyn, Pa., 196S. Paper, pp. 61.

     This pamphlet quite naturally considers the beginning and development of doctrine in the New Church from the viewpoint of the church body whose imprint appears on the title-page. It should therefore be of interest to all students of the history of doctrine, which is the real history, of the church. Mr. Pitcairn begins by noting that from the earliest days of the church in Sweden and England there were those who perceived that the Writings are the Word, and documents this with quotations from Nordenskjold, Beyer, Schmidt and Hindmarsh. He notes also the emergence of opposition to this view--the view which became the leading principle of the Academy and the General Church. He then moves on, to the view developed by the Rev. Edward S. Hyatt, that the doctrine of the Sacred Scripture applies to the Writings, first with and then without reservation; and to the view of Dr. Edward Cranch, that while the Writings reveal the internal sense, they are yet part of the literal sense. This brings him to the movement in Holland, in which, he says, equal emphasis was placed on the nature and quality of the Writings as the Word and the nature and quality of the doctrine which the church draws from the Word. The "Principles of the Church" formulated in 1939 and 1949 are quoted, principles having to do with faith and life.
     The crux of the difference between us and the writers seems to lie in a statement by Bishop Odhner, page 60. "From these things it is clear that it was of Divine order that the New Church should in the beginning, and for a long time, regard the Third Testament as its doctrine, without realizing that it contained an internal sense in which are the real things of Heaven for the Church. And it was also of order that when the Church had lived according to the external sense of the Third Testament, the acknowledgment of its internal sense should be given to it, and that the Church should then see that its conjunction with the Lord is in the understanding of those interior trues and in a life according to them." It is our belief that the Divine doctrine is the Writings, not an internal sense which can have only individual authority.

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LIFE ETERNAL 1969

LIFE ETERNAL Editor 1969

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. Notifications 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.
     In the Lord's intercession as recorded by John we read: "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." The Greek word here translated "know" does not mean scientific knowledge resulting from research. It is used in three ways to denote knowledge in general, mystical communion, and sexual intercourse; and all three meanings, or their analogues, are to be found here. To experience eternal life man must indeed know of God, but the knowledge of Him that is eternal life is more than that. It is not the mere information of the mind, or even the rousing of the emotions, but the reality of personal knowledge and realization; knowledge by participation, oneness in will and understanding with God, in a relation as intimate as that of husband and wife.
     All of this is expressed in the idea of conjunction with God, which is eternal life. In conjunction, the Lord is in man as the source of his love, wisdom and uses, and man is in the Lord as a finite form in which the Divine of love, wisdom and use are ultimated. Thus man has, finitely, the same ends that the Lord has infinitely; he pursues them, again finitely, by the same means; and his words and deeds are in accordance with the Lord's will. In this man receives that eternal life which the Lord is. But man cannot approach the Infinite Divine immediately. He is conjoined with it in the Divine Human; and to make possible man's conjunction with the Divine in His Human made Divine was the purpose of the Lord's incarnation and glorification. Therefore the Lord added: "and Jesus Christ, whom Thou hast sent."

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REVELATION IN THE MOST ANCIENT CHURCH 1969

REVELATION IN THE MOST ANCIENT CHURCH Editor 1969

     It has long been held by some among us that nature was the Word in the Most Ancient Church, and the expression, the Word of nature, has been used by them. But do the Writings themselves ever say this? We have searched in vain for any such statement; and the idea seems to be opposed to the teaching that is given.
     The Word, we are told, has existed in all times. In the Most Ancient Church it was not written, but was revealed immediately. The men of that church were celestial. They had internal communication with heaven, and through heaven with the Lord; and they were instructed in heavenly things and in the knowledges of true faith by the Lord through immediate intercourse with angels and spirits and by visions and dreams, and they had perception from the Lord continually. By these means it was given them to know generally what is good and true, and these generals were then confirmed by innumerable things by means of perceptions. Thus they had the Word inscribed on their hearts.
     They indeed saw in all things of nature something representative of the Lord's kingdom. All the things that appeared before them in nature were to them representative and significative of the celestial and spiritual things of His kingdom; were heavenly and as it were alive, and were means for thinking about heavenly things. But this was because they were the kind of men they were, and because of the immediate revelation they had from the Lord through heaven. That revelation was their Word, and nature only represented and signified the things that it taught them. Without immediate revelation nature would not have done that. Therefore it was true then as it is now that nature without the Word reveals nothing and teaches nothing; it only confirms the things that are from the Word.
PURPOSE OF WORSHIP 1969

PURPOSE OF WORSHIP Editor 1969

What is the purpose of public worship? Is it to express the emotions felt by the worshiper, or is it to draw out internal affections implanted by the Lord? The way in which we answer this question will probably determine our attitude to the forms of ritual used in the church; whether we feel that they move us as we think they should, and therefore whether they meet our needs. Some churches have concluded that the purpose is to express emotions or affections, and to do so by means of contemporary forms, with such extreme results as the Jazz and Folk Mass, religious ballet on the chancel, and frugging in the aisles.

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     But, such extremes aside, is the conclusion a valid one? Certainly the forms of ritual should affect the worshiper, they should have meaning, and they should be related to reality; but if they do not, is the fault necessarily in the forms? By what criteria are these things to be judged? Public worship is not intended to be a "happening" in which men and women express spontaneously the emotions with which they are filled. The fact that it is called Divine worship tells us two things about it: that it is worship of the Lord, not an expression of brotherliness and concern, and that it should be from the Lord.
     Worship was ordained by the Lord, not instituted by man. It is therefore the Lord's worship, not man's, and it should therefore serve those uses for the sake of which it is provided by the Lord. According to the Writings, these are that internal things may be excited; that external things may be kept in holiness so that internal things can flow in; that man may be imbued with knowledges and thus prepared for receiving heavenly things; and that he may be gifted, unconsciously, with states of holiness which are preserved to him by the Lord for the use of eternal life, in which life all states return.

     If these are the uses for which Divine worship has been ordained by the Lord, then surely we must believe that in His Word He has revealed the principles according to which the ritual of the church is to be formed. For if that worship is to perform these uses it must be from the Word; it cannot be devised by man himself out of his yearnings and aspirations. The affections involved in worship are the affections of love to the Lord and charity toward the neighbor, the forms of which affections are truths. The ritual of the church must therefore be drawn from these truths, and the worshiper should then be willing to accommodate himself to them, not insist that they reflect his preferences and antipathies. Only those forms of worship which are from the Word can excite internal things and keep externals in a state of holiness.
     This is not to say that perfection has been achieved in the ritual of the General Church, or even that the church has so accurately interpreted the teachings of the Writings about ritual that no deeper understanding resulting in more appropriate forms is possible. Ritual is a growing thing which reflects the church's growing understanding of the Word and of how it is to be used in worship. But when changes are made they should be the result of further and deeper study of what the Word teaches about worship, of the principles of ritual revealed in it; not of restlessness or dissatisfaction with the existing forms and a desire to find reason for change in something other than the Word. If a fixed ritual can become dead, man-made ritual has no life in it.

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WRITINGS 1969

WRITINGS PETER M. BUSS 1969

     Editor of NEW CHURCH LIFE:
     In his communication on the Writings (NEW CHURCH LIFE, October 1968, p. 467), the Rev. Frank Rose has given a useful guideline to answering the question: "How many theological works did Swedenborg write?" For the sake of answering this question only, he says that the unpublished works of the Writings should be seen in relation to the published works. It seems a logical suggestion. It is valuable, for example, to know that the book arbitrarily titled Canons for the New Church was written just before True Christian Religion, and is an incomplete outline of that larger work.
     Such a suggestion may be understood to imply, in a way I am sure Mr. Rose did not intend, that the unpublished works are perhaps less authoritative than the published ones. When we consider the question of authority, however, it seems clear that the unpublished works must hold the same sway over the church, and over individual minds, as do the published ones. They are equally from the Lord, thus the Word*; they have, in other words, the inspiration of Divine life which makes their truths open all the way to the Lord, capable of infinite depth.
     * See AC 10,320.
     Perhaps the most remarkable testimony to the Divinity of the Writings comes from an unpublished work. "But men are enlightened variously, each according to the quality of his affection and consequent intelligence; those who are in the spiritual affection of truth are raised up into the light of heaven, even so as to be able to perceive the enlightenment. It has been given to me to see this light, and from it to perceive clearly what comes from the Lord and what from the angels; what has come from the Lord, this has been written, and what has come from the angels has not been written."* We must assume, therefore, that whatever Swedenborg wrote about the doctrine of the church,** from the time of his call, is from the Lord. His publishing some of the works is no criterion of their inspiration.
     * AE 1183. [Italics added.]
     ** See TCR 779.
     There seems to have been some special intention to stress the inspiration of the unpublished works. The Spiritual Diary contains the following statement: "The things which I have learned from representations, visions, and conversations with spirits and angels were from the Lord alone thus I have been instructed; consequently by no spirit, nor by any angel, but by the Lord alone, from whom is all good and truth."* Note that the things said to have come from the Lord alone are those in which the Spiritual Diary abounds-representations, visions, conversations with angels and spirits.

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(Other remarkable testimonies to the Divinity of the New Word are to be found in Invitation to the New Church 38, 44, 55; De Verbo 29; Spiritual Diary 6101; Coronis 18.)
     * SD 1647; cf. SD 4034.
     It is interesting also to note that some points of doctrine find their expression only in unpublished works. The reasons why people die when they do are found only in Spiritual Diary 5002, 5003. The "dissipation theory" concerning the Lord's physical body takes its main justification from Athanasian Creed 162, 163. A number of remarks on marriage are found only in Spiritual Diary 6110.
     The main distinction between the unpublished and the published works lies in the external form which they present. Many of the smaller unpublished tracts are in note form, some are ideas jotted down, a lot are grammatically far from perfect. Yet for this reason there is often a distinctive quality about them-a directness, perhaps-which indicates that they were intended to appear in that form in order to serve a different use to the inquiring mind, to present truth from a fresh angle.
     In the history of the church some have suggested that one should not derive doctrine from the unpublished works, but should use them only to confirm what is in the published works. This is to relegate them to a sort of "second-class" inspiration, and the General Church has always held that this is no inspiration at all. It is a contradiction in terms, suggesting as it does that the Lord both inspired these works and also allowed them to be imperfect, misleading, even downright fallible.
     PETER M. BUSS,
Durban, Natal Republic of South Africa
UNIVERSALS OF TRUTHS 1969

UNIVERSALS OF TRUTHS 1969

"All truths look to these three things as their universals-above themselves the Lord and heaven, next to them the world and the neighbor, and beneath them the devil and hell. And truths will teach man how he can be separated from the devil and hell, and be conjoined to the Lord and
heaven by life in the world in which he is, and by life with the neighbor with whom he is; by means of these two hinds of life all separation and conjunction is effected" (Divine Wisdom xi:(b) 3).

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Church News 1969

Church News Various 1969

     HURSTVILLE, AUSTRALIA

     A full program of activities in the latter part of 1968 left some of us rather breathless. However, activity and movement are beneficial to the system and, no doubt, good assurance against hardening of the arteries of the Society.
     One very useful pursuit has been the singing practice held once a week which has enabled the congregation to become well acquainted with the new Liturgy. The Hurstville Sons held an open meeting in November. There was a good attendance of wives, visitors and young people to hear Sons' members talk about subjects treated in the book The Academy: A Portrait. These talks served as an introduction to the book and gave it good publicity. Discussion followed by supper rounded off a good evening, which also included a screening of The Academy: A Snapshot, a film greatly enjoyed and considered a credit to its producers.
     The Rev. Douglas Taylor perseveres in his efforts to reach those who may have a sympathetic ear for the new revelation. A public lecture was held in a city hall in September. Although it did not attract as large a number as one held in New Zealand, several regular radio listeners attended as well as some who were having their first introduction to the doctrines of the church. There were good questions for Mr. Taylor to answer and some literature was sold. A few of the radio listeners have attended services, and there is still a good mail response from the radio talks.
     The pastor and his wife and those who assisted deserve congratulations for the excellent Christmas tableaux presented on Sunday, December 15. There was lovely sphere created by the reverent acting of the tableaux by children, readings from the Word and Christmas hymns. Sermons in December prepared us for the celebration of Christmas. One, on the Annunciation to Mary, led to a fuller understanding of the Virgin Birth; of how the Lord, acting within His order, "bowed the heavens and came down" in this miraculous way.
     We look now to the work of 1969, and one project soon to be commenced is the re-surfacing of the exterior of the church with a coating known as Goranotex. With this exterior bright and new, and singing renovated, too, in the services, we may be inspired to make internals correspond.
     NORMAN HELDON

     DURBAN, SOUTH AFRICA

     These notes are for the half year from July to December 1968.
     In July the Durban Society lost a number of its good old members, but they all resided over four hundred miles away in the Transvaal. The Bishop has now recognized them as a Circle. The Rev. Peter Buss is their visiting pastor. The Durban Society wishes them well.
     A most welcome visitor in July was Erik Sandstrom, brother of Lisa Buss. He was on his way home to Bryn Athyn after spending two years in the Peace Corps on one of the Marshall Islands.
     One evening Erik gave us an entertaining evening in the hall, showing slides he had taken in the Marshall Islands.
     On September 7, to welcome home Claire Cockerell, the Social Committee arranged another enjoyable Barn Dance. Claire said she had a "lovely welcome home." We are glad to see her back after three years in Bryn Athyn. She is also needed in Kainon School and will take Gillian Simons' place now that she has left. Claire's engagement was announced at the outset of the Barn Dance, which gave an uproarious start to the evening.

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     On September 27 and 28 the Kainon School Variety Concert was enjoyed by all. Some of us went to both performances for the sheer joy of it. It was produced for the purpose of raising funds for the school library. The sum of R10 was the result and many fine books have already been purchased. Mrs. Carol Buss and Gillian Simons deserve much praise for their efforts. Several of the turns were unusual and cleverly done. Mrs. van Rij produced The Elephant Child in a charming manner. The animal costumes were splendidly made by the parents. I was impressed with the play In Nursery Rhyme Land, which was the first attempt entirely in Afrikaans. The children spoke as if they were quite at home with the language. Carol Buss produced the play, and she is a first class Afrikaans teacher. Mrs. Schuurman was responsible for the attractive childrens' songs and also accompanied them, and Mrs. Mumford put on a good turn of rhythmic drill.
     The Epsilon Society held two public lectures during November at the Plaza Hotel. The Rev. Peter Buss is a born lecturer and the lectures were most interesting and instructive. The subjects were, firstly, "What Makes Marriage Worthwhile?", which pointed out the uniqueness our idea of marriage, contrasting it with other concepts. The second subject was "Marriage and Parenthood," which emphasized the love of children. We had nineteen visitors on the first evening and thirteen on the second. There were few questions from the visitors, but our own members kept the evening alive with genuine interest.
     On November 9, about a hundred members of the Society with their children drove to the Ted Palmers' home in Kloof to enjoy a "braai" and fireworks, organized by the Sons. They provided the salads, bread, ice-cream and coffee, while we took our own meat to "braai." The fireworks display was by far the best we have had, and we saw them safely and comfortably while sitting on the Palmers' spacious verandas.
     December as usual was an active month. The first big event was Kainon School closing. The opening service was joyous and quite awe-inspiring. But the program thereafter was rather lengthy. There were many delightful items, a detailed report from the Principal and much time spent over prizing-giving, also a charming play, which was the piece de resistance.
     The following evening Gillian Simons was given a fitting farewell by the Society. It was two days before she flew away from Durban en route home, after spending fifteen months in South Africa. The Society Committee organized a Traveling Banquet in four charming new homes in Westville, near the new church property. It began at the Neil Buss home, where cocktails were enjoyed. Gillian looked chic in her sparkling blue mini dress, and chatted gaily, though sometimes with tears in her eyes. After about an hour we traveled a short distance to the Malcolm Cockerells' home where we were served with hot soup. The main course was partaken at the Willard Mansfields' spacious home, where people seemed to be eating here, there and everywhere. The climax of the evening was at the Peter Buss' newly enlarged home. There we had sweets and coffee. Mr. Heinrichs spoke for us all when he made a warm speech in appreciation of all that Gillian had done in the school. He said also that she had fitted so easily into all the homes where she had stayed, and would be sorely missed by the Society. She was presented with an ostrich skin handbag, a string of pearls and earrings to match. Gillian spoke bravely and well in thanking the Society, and said she had loved every minute of her stay in South Africa. A large crowd saw her fly away from us on Sunday, December 15. Au revoir, Gillian.
     The Christmas festival commenced on December 18 with the children's Christmas party. Luckily the weather was fine, enabling it to be held in the Manse garden, under the big tree. Many happy little children sat on the grass at tabletops on bricks, enjoying the "eats" to the full. The noise was deafening, but silence reigned when Mr. Heinrichs gave each child a worthwhile gift on behalf of the Church, under the auspices of the Women's Guild.

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The party was enjoyed by many, including infants, children, parents and grandparents.
     The Carol Sing held at Mr. and Mrs. Schuurman's home on December 22, was a joyous occasion. About eighty people turned up, and we were all cool and comfortably seated. How different from last year when it was held in the unattractive, sweltering hall. We felt welcome in Mrs. Schuurman's home for she said, "I just love having it." All the parties this year have been organized by the Social Committee in various homes instead of in the hall. They are to be congratulated on their success and thanked for their hard work, especially as there were only six of them, namely: Mr. Palmer (Chairman), Mrs. Bongers, Mr. and Mrs. Lester and Mr. and Mrs. Neil Buss.
     This time the Women's Guild gave parties to three African Missions, namely, KwaMashu, Clermont and Hambrook. A present consisting of an article of clothing and a toy was given to each child, as well as a cold drink, ice-cream, a cake and sweets. By the obviously scrubbed faces and gleaming eyes this was one of the big occasions of the year. Next time, in reciprocation, the children will be performing in short Christmas tableaux. They sang one or two songs and the parties ended with a vote of thanks from one of the grateful parents, translated into English by the Rev. R. I. Nzimande.
     The children's Christmas Eve service was held at 6:30 p.m., followed immediately by a procession into the hall, where tableaux were presented. Mr. Heinrichs conducted the lovely little service which was also enjoyed by many adults. The simple children's sermon about "No Room in the Inn" was lesson to us all, for most of us have little room in our minds for spiritual things.
     The tableaux were really beautiful. The whole Christmas story was presented artistically and simply, set with a white background in subdued tinted lighting. Each picture was introduced by orchestral music and a rich deep voice narrated the story from the Word. The final tableau, depicting the Lord reigning for ever and ever, was shown with the open Word on an altar draped with a red velvet cloth, while the Hallelujah Chorus rang out magnificent strains. Donald and Margaret Ridgway are to be praised for a polished production.
     The event culminating the Christmas festival was, of course, the Christmas Day service, conducted by Mr. Heinrichs. This was made more enjoyable and moving by the fact that 205 people attended, creating a sphere of harmony and good-will toward men.
     SYLVIA PEMBERTON

     GLENVIEW, ILLINOIS

     Here are a few news items from our Glenview Society that we hope will be of interest to you.
     The Immanuel Church School started its 75th year in Glenview last September. We are most grateful to have the Rev. Louis King and the Rev. Alfred Acton here, caring for our school. The first Sunday in September the Theta Alpha held a "welcome back" for the teachers after church. This was a very nice affair and took place in our courtyard just outside the church. Rev. L. B. King spoke about the uses of our school, naming each teacher, and the class that that teacher would teach, and about New Church education as a whole, telling how important it is to do the best we can; also, how he felt thankful for all the help given in connection with school uses.
     Mrs. Stuart Nicholson had written a very clever poem about a New Church garden-plants (children) growing up under teachers' tutelage, and how some children are flowers, but there are few weeds sprinkled here and there that need hoeing down now and then. Kenneth Holmes read the poem (in competition with the jets that we have flying over very low on the week-ends). The poem ended with the explanation that Miss Trudy Hasen was caretaker of this New Church garden, and that now it was time for her to have a real gardening bonnet. And so saying, Mary Nicholson whipped out real honest-to-goodness sun bonnet, and nothing would do but that Miss Trudy must come forward and be presented with same.

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Accompanied by much applause, Miss Trudy donned the new chapeau and took a bow. Everyone enjoyed a toast to the Church, a glass of wine, and light snacks. So ended a delightful "welcome," for which we thank Theta Alpha.
     Along about the end of September we had a good old-fashioned type "Park Carnival" on a Saturday afternoon. The Carnivals go back a good many years in history, and used to be held on Park Lane triangle, but we are much too big for such a small space now.
     The Carnival had many wonderful things for young and old alike; there was the grab-bag or "fish pond" as it was called. Any child, any age, could fish for a prize (hidden in a booth behind a curtain) by simply taking hold of the fishing pole and telling whether it was a girl or boy that was doing the fishing. Then some marvelous treasure would appear on the hook, maybe only jewelry, or some gadget for a child to be fascinated with. I think Roy Burnham had kids "fishing" every minute until he ran out of "fish," and then he gave a Punch and Judy show with puppets made by himself. Another attraction was a puppet show given by the Scalbom girls, accompanied by music. They must have had at least 50 different puppets and animals; the little children loved it so they almost crawled right onto the little stage!
     There was weight-guessing, fortune telling, a "florist" booth, the ever-present beer garden, and a hayride. This hayride is like an old farm wagon, with sides built on it, and with almost 2 feet of hay tossed in it. The kids line up (supposedly) and hope they'll get on "next time." The hayride usually runs until it breaks down, or gets a flat tire, or until whoever is driving the tractor pulling it decides it's time for a rest.
     One of the most ingenious things we've ever had was "hooked-up" at the beach end of the lake. This was a "seat" placed between the monkey bars and the childrens' swing set. Sticking out to one side was a board, so attached to the "seat" that, if hit hard enough with a ball, it would trigger the "seat," causing the occupant to fall in the sand and hay below. This was most popular, and there was always a line of children waiting to climb up and be the "monkey" on the seat. What made it so funny was that after a little use, it didn't work quite right, and there was a "delayed action" response from the board. Just when the "monkey" thought he (or she) wasn't going to fall, all of a sudden the thing worked, and down went surprised child and all!
     There also was a tug-of-war across the lake. It was a little damp and chilly! The boys and girls that "won" were pretty lucky. Those that "lost" got quite wet. In fact, two were pulled right through the water, and on across to the other side.
     There was a clown giving out candy; a colored TV being raffled off, guesses for a dime on a bag full of jelly beans, and a nice supper served.
     Then we had something that many years ago was started by Mr. O. E. Asplundh-a "candle-light parade." Each child was given a candle, lighted, which was stuck through a small paper plate as a shield. The procession started around and along both sides of the lake, until the leaders met at the far end. As the procession was making its way, I heard many people remarking "remember when we used to do that at all carnivals)", and, "remember when Mr. Asplundh started this," and many ohs and ahs. Then each child stuck his (or her) candle in the ground. It looked beautiful, with the light from each candle reflected in the water. Everyone gathered together to just drink in the beautiful sight, and then we sang a song to our Church. This was really a very moving experience, as memories of childhood welled up, and a strong feeling of unity took hold.
     This carnival was a huge success, sponsored by the Park Social Club, and everyone that took part in it had wonderful time.
     I really want to say a little about our school here. First of all, preceding our first Friday Supper last fall was a little reception held for the Rev. Alfred Acton and his wife, to "welcome" them to the Glenview Society, and celebrate the fact that after many years, Glenview now has an Assistant Pastor. Since the Rev. Ormond Odhner left Glenview in 1957, I Glenview has had a series of assistants to the Pastor, and now we are happy once again to have an Assistant Pastor, which is full time help in our Society.

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     Mr. King spoke of the need that Alfred Acton is fulfilling here, and that he, Mr. King, is looking forward to many happy years of work and association with Mr. Acton, thereby officially welcoming him to the Glenview Society. Mr. Acton took the cue and responded by saying that he really did feel at home, especially since he's been in the area for more than three years already, and teaching in the Immanuel Church School. Then there was some general kidding back and forth about, "and maybe I'll cause a few problems for Mr. King," and Mr. King saying, "you can never tell when I'll pass a few rough ones back to you."
     I can think of a lot of things I'd like to write about, but it would make this "report" much too lengthy.
     So, just briefly: also last fall the Sons of the Academy sponsored an "Evening of Talent" in Pendleton Hall. The program consisted of various musical renditions, ranging from the ever-popular guitar and vocal combinations, to real honest-to-goodness piano recital music-from vocal solos (both male and female)-to several short selections played on a shower hose (would you believe!), plus other enjoyable numbers. People really seemed to have a good time, and it's been a long time since we have had anything like this.
     Our Thanksgiving Service is now combined into one service for all adults and children and is held in Pendleton Hall. We are really lucky to have somewhere large enough to hold everyone. Also, since Pendleton Hall houses the 9th and 10th grade school rooms (in the Gladys Blackman addition), the school children have a place to assemble and line up for the service. This makes the procession easier to handle than before, when the school had to march over from our other building to Pendleton Hall, and inclement weather often made it difficult.
     Mr. Marshall Fuller has made a large gold cornucopia to be used in our service, and all the fruit is put in and around it. It presents a beautiful picture as all the fruit is arranged near it, and the Rev. Alfred Acton gave a service suitable for all ages.
     Christmas time brings many happy memories and events. Before school closes (in this case it was the Friday preceding Christmas), the Immanuel Church School has a Christmas party, at which all the classes present entertainment in some form or another. This includes all grades, kindergarten through 10th grade, and is a real delight to attend. Several guests are invited from our Society, and a few ladies prepare and serve delicious refreshments. Needless to say the children are very excited, and by that time quite wound-up about all the events leading up to Christmas. This is a very happy way to end school for the vacation.
     I could attempt to describe our tableaux and the effect felt by all. But suffice it to say that they seem lovelier every year, and the message conveyed and felt deep-down in one's heart is that of true charity and peace, and an understanding of what is really meant by "Peace on earth, good will to men."
     The day before Christmas, at 4 p.m. we have our childrens' service in Pendleton Hall. The school marches in procession, and sits in front, adults and smaller children sit along the side and at the back.
     This year the Rev. Alfred Acton spoke about the journey by the wise men, and the host of angels. As he told the story and its meaning, small Italian lights that were wound through the trees of the representation in front of the stage came on and came brighter and brighter, until the whole representation all across the stage front was lit up. It showed the wise men approaching from one side, and four angels representing the host of angels on the other side, while centered in the middle was the manger, over which was a brightly illuminated star and in which was the Baby Lord, with Mary and Joseph.
     Roy Burnham has worked on this representation for many years, making the figures, and all to go with them, and it is really a very beautiful thing to see.

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     Christmas morning we had our adult service in the church. It was beautiful, with red and white poinsettias arranged on the chancel, and lots of good familiar Christmas hymns, including "Break forth," and "Calm on the Listening Ear of Night." Somehow everyone really sings out at Christmas time, even if they never have before, and good music adds greatly to our service, which the Rev. Louis King gave so beautifully.
     At the time of this writing, Rev. and Mrs. L. B. King are in the sunny dimes of Florida, where, we hope, they are resting and generally taking it easy.
     Rev. Alfred Acton has returned from the Ministers' Meetings, and we're looking forward to his report at Friday Supper, hoping that he has found someone to teach our first grade next year.
     Rev. N. H. Reuter and Mrs. Reuter will be coming and staying the month of February. This is to give the Rev. L. B. King time off from our climate that doesn't always agree with his health. Mr. Reuter will be helping with morning worship in school, Friday classes, church and various other duties in the Society. The Reuters will be staying with Mrs. Sydney Lee, and we are looking forward to seeing them.
     MARYLIN M. WILLE.
TO MEMBERS OF THE EDUCATIONAL COUNCIL 1969

TO MEMBERS OF THE EDUCATIONAL COUNCIL NORBERT H. ROGERS 1969

     The Educational Council of the General Church of the New Jerusalem will meet this year in Bryn Athyn, Pa., during the week of August 18-22, beginning Monday morning and concluding its sessions on Friday evening.
     Please plan now to join other New Church educators in this vital work of educational development. A full program of meetings and events will be circulated later.
     A featured speaker this year will be the Rev. Louis B. King, Faster of the Glenview Society, who will present a series of sessions on "The Teaching of Religion to Little Children."
     The Art Curriculum Committee will present a major report this year, including three slide-illustrated lectures on the teaching of art and an afternoon seminar on the practical side of art room management. Other standing committees will be scheduled for meetings during the week, and some will have reports to the entire Council.
     The application of new methods of teaching to New Church education will be the subject of a series of talks by the Rev. David R. Simons.
     NORBERT H. ROGERS,
          Secretary

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ORDINATION 1969

ORDINATION Editor 1969

Announcements.
Heinrichs.-At Bryn Athyn, Pennsylvania, January 26, 1969, the Rev. Willard Lewis Davenport Heinrichs into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
ACADEMY OF THE NEW CHURCH 1969

ACADEMY OF THE NEW CHURCH Editor 1969

     SCHOOL CALENDAR 1969-1970

     Ninety-third School Year

     1969

Sept. 3 Wed.      Faculty Meetings
     4 Thur.      Dormitories open (students must arrive before 8:00 p.m.)
               Secondary Schools Registration: local students
               College Registration: local students

     5 Fri.      Secondary Schools Registration: dormitory students
               College Registration: dormitory students

     6 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
     8 Mon.      Classes begin in all schools

Oct.      17 Fri.      Charter Day
     18 Sat.      Annual Meeting of Corporation

Nov.      24-26 Mon.-Wed. Term Examinations
     26 Wed.      All schools. End of Fall Term
               Thanksgiving Recess begins after classes
     30 Sun.      Dormitory students return before 8:00 p.m.

Dec.      1 Mon.      Classes resume in all schools
     12 Fri.      College: Christmas Recess begins after classes
     17 Wed.      Secondary Schools: Christmas Recess begins after classes

     1970

Jan.      4 Sun.      Dormitory students return before 8:00 p.m.
     5 Mon.      Classes resume in all schools

Feb.      2 Mon.      Final date for applications for 1970-1971 school year
     12 Thur.      Lincoln's Birthday Holiday

Mar.      11-13 Wed.-Fri. Term Examinations
     13 Fri.      All schools: End of Winter Term
               Spring Recess begins after classes
     22 Sun.      Dormitory students return before 8:00 p.m.
     23 Mon.      Classes resume in all schools

May      15 Fri.      Joint Meeting of Faculty and Corporation
     29 Fri.      Memorial Day Holiday

June      8-10 Mon.-Wed. Term Examinations
     13 Sat.      President's Reception
     15 Mon. 10:30 a.m. Commencement Exercises
Secondary Schools: End of Spring Term

     NOTE: At the beginning of the Thanksgiving, Christmas and Spring recesses, student workers remain after classes for student work. Some college student workers will continue in their duties until secondary schools recess begins on December 17.

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BORN OF JEHOVAH 1969

BORN OF JEHOVAH Rev. ALFRED ACTON 1969

[Frontispiece: Photo of Council of the Clergy - 1969]

NEW CHURCH LIFE
VOL. LXXXIX APRIL, 1969               No. 4
     "And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name." (John 20:30, 31)
     Today we celebrate the Lord's glorification: the complete fulfillment of the law and the prophets-the final victory over the hells-the institution of a new path to salvation. For with the resurrection the Son born of Mary became one with the Father from whom He had come.
     In the Lord the process of glorification is analogous to the process of regeneration with man. As man is first born of natural parents, and then through a life according to the Lord's Word comes to see that the Lord Himself is his only Father, as man is thus reborn or regenerated, so, too, was the Lord born of Mary but at length by combat on earth became glorified- became one with the Father. The teaching is that "He was born of the virgin Mary . . . as another man; but when He was born again, or became Divine, it was from Jehovah who was in Him, and who was Himself as to the very being of life." "He is called the 'son' because the Lord's Divine Human was not only conceived, but was also born of Jehovah."*
     * AC 2798
     Because of this teaching we can view the Lord's life on earth as we view man's life prior to regeneration. As we see man vacillating between different states in his struggles for reformation, so we can see the Lord in two states struggling against the hells even to His final victory and glorification.

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     But in another sense we can also view the Lord's life on earth as we view the pre-natal period of man's formation. For regeneration is analogous to man's first generation, and with the Lord when He was fully glorified there was a change in the level of His life analogous to the change in man when he passes from the animal-like life of the womb to the human life of the body. Of course, with the Lord this change was from human life to Divine life. When we view the Lord's life in this way the passion of the cross becomes the final birth-pangs which brought forth the Divine Human, the travail of the Father in bringing forth His Son, the Divine Human, which, as we have seen, was born of Him.
     While on earth the Lord as it were formed the Human which by death was made Divine. In His infancy the Lord took on the states of mankind by putting on a body from Mary. This body is as it were the womb or vessel in which the Divine Human could be born. The body itself was not Divine but was formed from matter taken out of the world by Mary. It contained an evil inheritance from which the Lord, as any other man, could be tempted. Yet in another sense the body was Divine, for the body was conceived of Jehovah. The soul within this body was Divine. The body was formed for a Divine use.

     Now as the soul of man guides the formation of the body in secret, so with the Lord, the Divine or Jehovah which had conceived the body, the soul from the Father, guided the steps of the Lord on earth, in secret, as it brought forth into actual being the Divine Human, the Human which was born of Jehovah. For this reason we are taught that the Lord on earth alternated between two states; a state imposed by the Human from Mary, which was subject to earthly appearances and temptations and which could not openly see the Divine soul, and a state of oneness with the soul which led Him-a state of humiliation and a state of glorification. In the Word the Lord in the state of humiliation is called the Son of Man, and in the state of glorification, the Son of God. The appearances imposed by the merely human died on the cross while the Son of God rose as the glorified Divine Human, the Word made flesh, which now stands forth visibly to mankind in the Lord's New Word.
     But what is the human? How could it be made Divine? To answer these questions we must endeavor to see what it is in man that separates him from all other beings created by the Lord. Anything that man has in common with lower forms of life cannot be called truly human. For this reason man's body, although it is organized in a way superior to that of animals, cannot be called human. The body is a vessel receptive of the human, and does the bidding of the human, but in itself the body of man is an animal form; it is not the essential human.

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Man also has instincts and loves in common with animals. Natural loves which preserve the body, such as hunger and thirst, are held in common by both men and animals. They are not truly human, although as with the body itself they do respond to the bidding of the human, and so can be appropriated by the human and made one with it. For example the love of sex is common to both men and animals. As a natural love it does nothing more than preserve life here on earth. But the love of sex when appropriated to the human becomes conjugial love which unites two as one in the sight of the Lord, and so is a truly human love. As an aside we might note that as man can appropriate animal loves to himself and make them human so the Lord could appropriate human loves to Himself and make them Divine.
If both the body and those loves man has in common with the animals are not truly human, what is the human? Is it perhaps the soul? The soul as such is the first receptacle in man of Divine love. Through the soul pours all inflowing life. But the soul in itself is not free. It is on a plane above the human. Thus the soul is not the human. Of course when man freely chooses the loves pouring upon him from the soul, he then makes these loves his own, and in so doing makes the soul one with his human, yet the human itself is not the soul.

Now if the human is not the soul, and also is not the body or the loves of the body, what is left? What is the human? Obviously all that is left is the mind of man, the mind which is able to receive both the love coming from without from the body, and the loves coming from within from the soul, and from this position of equilibrium to determine, in freedom, which loves shall be appropriated to itself. The mind of man makes the human. But what is it that forms the mind of man? What is it in man that stimulates him even in infancy to form the beginnings of a mind? We can see that man at birth has only the potential of a mind, and that only by life in the world is the mind itself formed. From doctrine we learn that this potential mind consists in two faculties-the faculty of rationality, and the faculty of liberty. In essence these two faculties form the plane on which the mind can be built. But the faculty is not the thing, anymore than the atmosphere of this world which gives man the faculty to see and hear is the eye or the ear. What, then, is the human which can avail itself of these faculties and form for itself the mind? What is the first observable human thing in an infant? We know that love is the life of man and that love constitutes the substance of the spirit. Also, we know that truth constitutes the form of spiritual love. Because of this we should look for a love in man which he does not have in common with animals and at the same time is free, if we wish to find what is truly human.

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This love, simply stated, is the love of truth. In the infant it takes the form of curiosity, which freely delves into the mysteries of both the natural and the spiritual worlds. In adult life it becomes the rational mind wherein man's destiny is determined.
     This love of truth separates man from all other forms of life. It was this love, this human, which the Lord put on by birth in the world. It was this love which by means of man's acceptance of evil, and the appearances of the senses, had become perverted in men to such a degree that it was in danger of complete extinction. It was this love which could be tempted and in man had fallen. It was this love which the Lord by means of life in the world glorified and made Divine. It was this love which on the first day of the week, on Easter Sunday, rose from the grave, now born to the Father, restoring to men the ability to return to Him.
     By glorification the Lord once again restored to mankind a path to Him. By glorification the Lord conquered those loves which sought destruction of the human. By glorification the Lord for all time established an ultimate in the natural world which could combat for man against the evil which sought to annihilate him.
     Truly it is only in the name of the Lord Jesus Christ, the Son of God, the Divine Human born of Jehovah, only in this name is it that we have life, for only in this name, or the love and worship of this name, do we find the strength which will fight in our behalf against the loves which ever strive to lead us from the love of truth-from that which in us is human.
     But we must receive the Lord if we wish His all-powerful aid. We must look to His Word and see Him there speaking to us, mercifully leading us to truly human life. We must as individuals make our hearts pure. We must as individuals become the church. For the church in its least form is an individual.

     With this in mind let us turn to the events of the first day of the Lord's resurrection, for here we can see how man, or the church, should receive the now glorified Lord. It is significant that these events took place on the first day of the week. For with the glorification there was a new beginning, a new church. Yet indirectly the mention of the first day of the week also looks back to the crucifixion, for the Lord did rise on the third day after the crucifixion.
     The cross, or the sign of the cross, signifies an introduction-a commencement in the life of the church. That life has not yet begun, but is ready to begin. For this reason the sign of the cross is used in baptism, which is introduction into the name of the Lord-introduction into the life of worship in that name; a life of charity from good according to truth.

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With the Lord the cross signified introduction into the state of full glorification.
     It is also significant that Mary Magdalene was the first to approach the sepulcher. The name, Mary, in general signifies the church. Thus Mary, the mother of the Lord, on the cross was called woman and not mother because the church is not the mother of the Divine Human born of Jehovah. But the name Mary, when qualified by the name Magdalene, takes on a new signification-a certain quality in the church rather than the church itself. Magdalene means an inhabitant of the city Magdala, which in its turn means a tower. So the name Mary Magdalene means Mary of the tower. Now this Mary was she from whom the Lord had cast seven devils.* Thus Mary of the tower was purified by the Lord while He lived on earth. Now a tower in general has two significations-the love of self, and the interior truths which protect the life of charity; yet when the love of self is purified these two become one, for the love of self purified is a love of the heavenly proprium received from the Lord and thus is the love which guards interior truth. Mary Magdalene signifies the affection for interior truth.
     * Cf. Luke 8:2
     It was yet dark when Mary Magdalene came to the sepulcher, which, as the place of burial, signifies the place where regeneration commences after the struggles of reformation-the place where the old will dies and the new will is taken on.

     As it was dark when Mary approached the sepulcher so is it dark where the Lord first begins our regeneration. Our interior affection for truth cannot at first see the Lord. We can observe the stone of exterior truth rolled away, but sight of the Lord within is beyond us. We believe the Lord has been taken from us and rush to lower forms of truth for aid. So did Mary rush from the sepulcher to the disciples, Peter and John. Our affection for interior truth which will become the church with us must seek rational faith, the spiritual Peter, and the good of love, the spiritual John, in order to approach the life of regeneration.
     John and Peter in their turn rushed to the sepulcher, where they saw the clothes lying in the form of the now risen Lord. At once John, who arrived first, could perceive that the Lord had risen. Peter in his turn arrived and entered into the sepulcher, where he found further confirmation of the resurrection when he saw the napkin the Lord's head had been wrapped in still in its place on the stone where the head had rested. Peter likewise believed. Certainly any man taking the body would have disturbed the garments, he would not have left them lying.

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So it is that we from faith and love can acknowledge in our minds that the Lord is indeed risen.
     But Mary stood without weeping. The church is not made in man when his rational alone is regenerated. The lower degrees of the mind must also enter into the life of truth before the church will be whole. Regeneration indeed commences with the rational but must come down into the very sensual for man to enter into true heavenly blessings.
     Yet with the regeneration of the rational, which is signified by the belief of Peter and John, the interior affection of truth, Mary, can receive sight of the Lord and then can bring that sight into the lower degrees of human life. So it was that after Peter and John believed, the Lord appeared to Mary and charged her to go and tell the disciples that He would come to them. Then the Lord did indeed appear to them and breathed on them the infilling life of the Holy Spirit. The degree of the mind just below the rational, the imaginative degree, learns from the interior affection of truth what is necessary for it to become one with the rational and go forth into the world now full of life from the Lord.
     Yet still the sensual degree of the mind is not regenerated. Truth from the senses is still clouded by appearances. It still doubts. Thomas would not accept the fact that the Lord had risen. At length, however, even this degree of man's mind will receive life from the Lord. When the two higher degrees of the mind are prepared, the Lord can appear to the spiritual Thomas, the appearances of the senses, and give him blessing also.
     So we see that the events following the Lord's resurrection describe in detail how the church is formed in man-how man can come into life from the Lord-how man can be regenerated.
     Let us acknowledge the risen Lord. Let us cultivate the interior affection of truth which can lead into the life of heaven. Let us accept the Lord in all the degrees of our mind, acknowledging His Divine Human rationally and even sensually; for that Human born of Jehovah stands forth before us in the Lord's Word as truth and love. Let us enter into a life of peace in the name of the Son of God, Jesus Christ our Lord now risen in power and glory.
     "These things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name. Amen.

     LESSONS: John 20:1-18. John 20: 19-31. Arcana Coelestia 2798.
     MUSIC: Liturgy, pages 564, 562, 560.
     PRAYERS: Liturgy, nos. 35, 111.

151

LORD'S FINAL TRIUMPH 1969

LORD'S FINAL TRIUMPH Rev. W. CAIRNS HENDERSON 1969

     An Easter Talk To Children

     You know that Easter is a day of great gladness. The first Easter morning was one of joy and praise for the angels, and every Easter since then has been a day of rejoicing for those men, women and children who love the Lord and worship Him. Easter Sunday is such a day because it is the day on which-first by the empty tomb, and then by showing Himself to some of His followers-the Lord showed that He was not dead but alive, and that He had triumphed over the powers of darkness and evil.
     That is what makes Easter a joyous day-the fact that on it the Lord showed that He was victorious and a conqueror, that He had triumphed over the hells. For on the Friday before it was a very different picture that was seen in the minds of the disciples. Then it seemed that the powers of evil had conquered, that the Lord had gone for ever, that all that He had built up had been broken down, and that there was no hope for the future. In fact, the Lord had always been victorious, but this could not be known on earth until He had risen from the dead; and the story of how the Lord triumphed is indeed a wonderful one.
     The Jews knew from many prophecies in the Word that the Messiah was to come, and especially since their return from captivity in Babylon they had looked for His coming. But the Messiah whom they expected, and for whom they longed, was not the Messiah whose coming was foretold in the Word. How could this be) How could they so completely misunderstand what the Word told them about the promised Messiah? The Jews were a proud people and many of them were evil, longing for wealth and power more than for anything else. Because their fathers had been called the chosen people, they supposed that by birth they were superior to everyone else, and that eventually they would rule over all nations.
     Yet at the time of the Lord's coming the Jews were themselves a subject nation. They had been conquered and their country taken by the Romans, they had to pay taxes to their rulers, and there were Roman soldiers everywhere to keep them under control. This they hated, and they looked for their Messiah as a great warrior-king: one who would form victorious armies that would drive the Romans into the sea and then go forth to conquer the whole world, setting up an empire in which they would be masters of the world.

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     But when the Lord came He was not like that at all. He lived, as He was born, very humbly. Far from stirring up rebellion He said that His kingdom was not of this world; and He told those who listened that He had come to save men from their sins, not to make them rich and powerful. For this reason, and because He was good while they were evil, those Jews whose ambitions were thus set in this world and for themselves hated Him and when it seemed to the chief priests and other rulers of the Jews that His teaching might do harm to their nation, when they could bear His presence no longer, they decided that He must die. You all know the story of what happened then: how the Lord was betrayed by Judas, arrested in Gethsemane, questioned through the night, and then brought before Pilate; how He was scourged, buffeted, mocked and spat upon; and how, in the end, He was handed over to be crucified.
     Now in all these things it might seem to you that, for a while at least, the powers of evil were triumphing over the Lord, that this was their hour, and that His victory did not come until afterwards. But that was not the case. The wonderful thing is that the Lord was victorious and triumphant all the time, that the dreadful things that happened took place only because the Lord permitted them, and that His enemies were serving the Lord's purpose although they did not know it. In bringing about the Lord's death on the cross, His enemies thought that they were destroying Him and His work for ever. Yet it was through this very thing that the Lord became alive for evermore, the Savior of all who love and worship Him and keep His words. That is why we say that the Lord was always victorious, always triumphant, even on the cross because He made the power of evil serve for an end of good. And that is how we should think of the Lord at this time, as the Conqueror who overcame death and hell. Amen.

     LESSON: Luke 24:1-12.
     MUSIC: Liturgy, pages 568, 560, 564.
     PRAYERS: Liturgy, nos. C12, C17.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

153

PALM SUNDAY 1969

PALM SUNDAY Rev. DOUGLAS TAYLOR 1969

     On the day we commemorate as Palm Sunday, the Lord entered Jerusalem seated upon a colt, the foal of an ass.* The question is: Why did the Lord act out this ceremony? There are two answers, or two kinds of answer, to this question: one may be described as a natural or historical answer, the other as a spiritual one. The natural explanation has to do with the customs of the Jews and the literal fulfillment of Old Testament prophecies; while the spiritual explanation has to do with the Lord's state of glorification, and His work of redemption in the salvation of the human race.
     * See Matthew 21:1-16
     The natural explanation rests on the fact that to ride upon an ass was in ancient times the prerogative of a king. It was, indeed, the sign of a king, and there is no lack of examples in the Old Testament to show that the Jewish people would accept as their king only him who rode upon an ass. With this as a part of their tradition and history the inhabitants of Jerusalem had no difficulty in recognizing the Lord as a king when He entered the city seated upon an ass's colt. Moreover, it had been prophesied over five hundred years ago, in the time of Zechariah, that the King, the Messiah, would come ill this way. So, in the Gospel of Matthew, the following explanation is given: "All this was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee meek, and sitting upon an ass, and a colt the foal of an ass."*
     * Matthew 21:4, 5
     When, therefore, the Lord made His triumphal entry into Jerusalem after the manner of a king, and according to the prophecy, He was given a joyous, royal welcome. Their heads filled with ideas of an earthly Messiah and Redeemer who would deliver them from the hated Roman yoke, the inhabitants of Jerusalem were jubilant. Here was the promised Messiah riding upon an ass's colt as one who was on His way to be crowned king. That is why a "very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. And the multitudes that went before, and they that followed, cried, saying, Hosanna to the son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest."*

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Hosanna is a Hebrew word meaning, literally, "save now, we pray thee." It mattered not that those who uttered these words had in mind only a natural or political salvation. What was important, as we shall see, is that they should be uttered.
     * Matthew 21:8, 9
     So runs the natural explanation: the Lord entered Jerusalem upon a colt in order to fulfill the prophecy, and as a sign that He was to be crowned king. But it soon encounters severe difficulties. The most potent objection is the fact that the Lord was never crowned king of the Jews except in bitter mockery and derision. This has been a stumbling-block to the Jewish nation ever since, and more and more in the Christian world are beginning to wonder, to doubt and to deny. It is also pointed out that any imposter could have ridden into Jerusalem on an ass and claimed to be the fulfillment of prophecy. "Surely," men say, "if Jesus the prophet of Nazareth had been the real Messiah he would certainly not have allowed himself to be slain. He would surely have been crowned king."

     But those who reason in this way overlook a most important fact. They forget that the Lord always insisted that His kingdom was not al this world. We find that even early in His ministry the Lord had to avoid the enthusiasm of the multitude which wanted to make Him a king. We read: When Jesus therefore perceived that they would come and take Him by force, to make Him a king, He departed again into a mountain Himself alone."* And on another occasion, when asked to settle a family dispute, He replied: "Man, who made Me a judge, or a divider over you?"** He continually spoke of the kingdom of God, which, He said, "cometh not with observation for, behold, the kingdom of God is within you."*** Accordingly, when brought before Pilate, the Lord repeated quite explicitly: "My kingdom is not of this world"; and then went on to explain, saying: "If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not from hence."*** Pilate then asked the natural question: "Art Thou a king then!" For to his completely natural mind it seemed that Jesus was speaking of some sort of kingdom. To this question the Lord answered: "Thou sayest that I am king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth hearest My voice."*****
     * John 6:15
     ** Luke 12:13, 14
     *** Luke 17:20, 21
     **** John 18:36
     ***** John 18:37. [Italics added.]

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     Here, then, is a clue to another possible explanation-a spiritual explanation having to do with the things of heaven, the kingdom of God, the kingdom of truth. The Lord declared Himself to be the King of truth. It was therefore as the King of truth that He rode into Jerusalem upon an ass's colt after the manner of an earthly king. Although this ceremony did actually take place as a fact of history, its importance does not lie in its effect on history or on politics. This ceremony was a representative act, a symbolical act, and its importance lies in what it was meant to represent. Its true significance has to do with the triumphal entry of the King of truth, and the joyous acceptance of that entry.
     This much can be gleaned from a comparison of passages in the Old and New Testament. But still, how helpful is it to know? To see that the ceremony was a representative act having some connection with the advent of truth does help us a little to resolve some of the difficulties inherent in the merely natural explanation. But the inquiring mind wants to go further-to see some over-all plan and purpose in this action, to see why the prophecy had to be fulfilled. These needs of the inquiring mind have now been met by what is provided by the Writings. Let us turn to them to see what additional light may be thrown on this subject. The teaching is summed up in the following passage:

     "To 'ride upon an ass' was a sign that the natural was made subordinate; and to 'ride upon a colt the son of a she-ass' was a sign that the rational was made subordinate. . . From this their signification, and because it belonged to the highest judge and king to ride upon them, and at the same time in order that the representatives of the church might be fulfilled, it pleased the Lord to do this, as described in [the Gospels]. . . . From all this it is evident that all and everything in the church of that period was representative of the Lord, and therefore of the celestial and spiritual things that are of His kingdom, even to the she-ass and the colt of a she-ass, by which the natural man as to good and truth was represented. The reason of the representation was that the natural man ought to serve the rational, and this the spiritual, and this the celestial, and this the Lord; such is the order of subordination."*
     * AC 2781:8, 9

     Yet even this answer provided in the Writings does not enlighten us very much unless we at the same time have a clear idea of what is meant by such terms as "celestial," "spiritual," "rational" and "natural." In addition, we need to have before us the general teaching concerning the Lord's incarnation, particularly the purpose of it, and the nature of the Lord's life on earth. To understand what was represented and signified by the entry into Jerusalem we need to know, furthermore, just what stage the Lord had reached in the glorification of His Human.
     The basis of our understanding must be an appreciation of what the Lord took on when He was born into the world.

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Everyone born into the world has at birth a soul, or inmost, and a body, but only the rudiments of a mind, that is, only the beginnings of a conscious mind. Consciousness begins when the cerebrum is opened, and this takes place with the first breath
     The soul of every man is a finite receptacle of life, and life flows into it from the Lord, who alone is life in itself. And it is the soul of man that forms the body in the womb. The mind-the conscious mind- is formed after birth, and it is built up by impulses from two sources: those that come from without by means of the bodily senses, and those that come from within, from the soul.

     When the Lord was born into the world He followed the same order; for it was His order, the order of the universe, His universe. It was the Lord the Creator, Jehovah of the Old Testament, who put on, first a human body, and then a human mind. But there was this all-important difference. The soul in this instance was not a mere receptacle of life. It was life itself. It was Jehovah, the Divine Esse: not equal to Jehovah, or co-eternal with Him, as men have mistakenly supposed, but Jehovah Himself, the Creator and Sustainer of the universe, the Divine love and wisdom. It was this soul that fashioned the body in the womb of the earthly mother, Mary, in accordance with the words spoken to her by the angel Gabriel: "The power of the Highest shall overshadow thee: therefore that holy thing which shall be born of thee shall be called the Son of God."* By the Son of God, or the offspring of God, is meant this body from Mary which the Lord put on in order to be present as Man in the natural world. The term, Son of God, refers also to the mind that gradually developed as a result of the interaction of the Divine soul and the body from Mary. The body and that mind are comprehended in the term, the maternal human, or the human from Mary.
     * Luke 1:35
     To begin with, the maternal human was finite and extremely limited. It followed the pattern of development of every human being, with the difference that the various stages in the development of the mind were somewhat hastened by reason of the fact that the influence from the Divine soul was an infinite and Divine influence. This accounts for the unusual degree of interest in and understanding of the Scriptures evinced by the Lord at the age of twelve years, when He astonished the learned doctors in the Temple. This was the occasion on which the Lord said: "Wist ye not that I must be about My Father's business."*
     * Luke 2:49
     The grades or levels of mental activity through which the mind develops are three in number: first the sensuous, then the natural, and finally the rational.

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In other words, the first kind of activity in which the mind engages is sensating, the sensing of various objects by means of the five senses. This includes sensating things in the imagination, which is a kind of inner sensation. The next grade of mental activity-the next degree of the mind-is the formulation of natural laws by means of abstracting laws from the observations made by the senses. This degree of the mind is the plane of abstractions or generalizations and is called the natural degree. It is so called because it has to do with natural laws, such as the laws of science, which are abstractions or generalizations based upon observation of the natural world. They are laws abstracted or drawn out from the observation of natural phenomena-laws of the natural universe. But there are more interior natural laws to be included here as well-the laws of order embodied in the legal code. These are natural laws-laws looking no further than life in this natural world. So also are moral laws, in so far as they are merely moral and thus look no further than life in this world and happiness in that life. One whose mind has developed only to this interior natural degree regards moral good as the greatest good. He is not concerned with spiritual good; he is not concerned with anything that goes beyond the natural world. The experience of the past, the best of human prudence, are basically what he regards as authoritative. He is satisfied with those moral laws that have been handed down through the ages, laws that have brought natural happiness in the past. He believes in being honest and industrious because honesty and industry make for a happy world in which to live.

But there is yet a higher level of the mind that can be opened, one which goes beyond the merely natural and looks to eternity. This is the rational degree of the mind, so called because it has to do with the ratio or proportion between natural things and spiritual things. It is by means of this rational degree that man sees the relation between his life in this world and his life in the next. It is developed by an independent study and understanding of the Word and a life according to it. This gives a new perspective to everything previously learned. Everything is seen in the perspective of eternity and eternal life. All laws, all civil laws, all laws of science, all objects imagined and every object sensed, all these things are subordinated to the rational; they are interpreted and valued in accordance with the new spiritual sense of proportion, the new perspective that opens up when the rational begins to introduce something spiritual in quality.
This is the beginning of regeneration, the beginning of the rebirth of the mind from above. In proportion as the rational, or man's spiritual sense of proportion, is dominated by the good of love to the Lord, which is meant by the celestial, and in proportion as its vision is dominated by the truth of faith, to that extent the rational is regenerated.

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The rational can then rule over the natural degree of the mind, and this the last or ultimate degree, that is, the sensuous. When that is the case, the man is regenerated: the sensuous is subordinated to the natural, the natural to the rational, the rational to the spiritual, the spiritual to the celestial, and this, finally, is subordinated to the Lord. This is the order of man's regeneration.

     Now the Lord followed the same order when the human mind that He took on in the world was glorified-not regenerated, but glorified or made Divine. The mind first of all developed through the three grades of mental activity. It developed through sensation, or the sensuous degree; then through abstraction or generalization, the natural degree; and finally to the rational degree. Then there began to be a change in quality. The Divine good from the Divine soul within-called the Divine celestial-together with the Divine truth-called the Divine spiritual-began to act upon the rational and make it Divine in quality. The Lord, even in His conscious mind, began to have something of a Divine perception-an infinite perspective. The beginning of this state is marked in the Gospels by the incident in the Temple referred to already, when the Lord said: "I must be about My Father's business."
     These Divine perceptions were at first momentary and fragmentary. But as the Lord fought against the hereditary evils of the maternal human, as He conquered the hells which sought to stir up these evils and the obscurity that went with them, as He triumphed in these struggles, His Divine perception became more and more a permanent thing, became More and more the ruling state of His conscious mind.
     All these changes were depicted outwardly by every detail of the Lord's life on earth. His temptations were manifested by such acts as His departure to a desert place alone, where He is described as being tempted of the Devil. His triumphs in temptations were represented by all the miraculous healings which He performed. The healing of the blind, the lame and the leprous depicted outwardly the kind of healing, the defeat of spiritual disease or evil, that was being accomplished in the Lord's conscious mind. The glorious transfiguration of the Lord represented but one instance of His Divine perception.
     But when the Lord finally entered into a permanent Divine perception of the truth, when He perceived the Divine truth of the Word in a Divine and infinite way in His conscious mind, when He had an infinite perspective in His conscious mind, in other words, when His rational was glorified or made Divine, He chose to represent this state outwardly by entering Jerusalem in the manner of a king near the end of His life on earth.

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We can see why He entered Jerusalem, and not any other city, if we recall that Jerusalem was a symbol of worship and doctrine. It stood for the doctrine of the church because all the learned scribes and doctors were there. But in the final analysis the doctrine of the church comes from the Lord out of His Word. In the supreme sense, therefore, in reference to the Lord's glorification, Jerusalem stands for the Word as it is in itself, the Divine truth. Thus when the Lord finally entered into a Divine perception or understanding of the Word in its inmost, He represented that stale by entering into Jerusalem in triumph. He entered as a king, because in His Human He had become the King of truth. In His Divine soul He had always from eternity had an infinite and Divine view of the truth, for He is truth itself. But now He had that same perspective in His conscious mind. His rational, represented by the ass's colt, was at last subordinated to the Divine good and truth, the Divine celestial and the Divine spiritual. Similarly, the natural degree was subordinated to the Divine rational, and thus glorified. Thus did the Lord enter into all truth in His conscious mind, and for this reason all truth was strewed at His feet for His use. This is the significance of the garments and the branches being strewed in the Lord's path for Him to ride over. The Lord had become King indeed.
But notice a most important omission. Nothing is here said of the sensuous and its glorification. This was because that final or lowest degree of the mind had not yet been subordinated. There were certain fallacies of the senses in the maternal human of which the Lord still had to get rid.
With man the regeneration of the sensuous is effected last, if at all, and it is the most difficult. The temptations by means of which we give up sensuous evils are the most severe of all. So it was with the Lord, for He was tempted in all points like as we are, yet was without sin. The final temptations, the most grievous ones, were represented by the unspeakable suffering which the Lord endured in His final hours. But when at last the sensuous degree of the mind also was made Divine, when the Lord's conscious mind was glorified even to the lowest degree, and when His body no longer received life but had become life in itself, then the Lord's work on earth had been completed. His Human was one and the same with the Divine; it ascended, so to speak, to the Divine quality. Then was the Lord completely King; not only King of the rational and natural degrees of the mind, as shown by the Palm Sunday story, but Divine from first to last.

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As He said at the end of the Gospel of Matthew: "All power is given unto Me in heaven and on earth."* He was "Alpha and Omega, the Beginning and the End, the First and the Last."**
     * Matthew 28:18
     ** Revelation 22:13
     This is the vision of the Lord that we cherish in the New Church. It is the vision of the Lord to which the story of His triumphal entry into Jerusalem looks forward. It is the picture of the Lord as the Divine Human-Divine from His inmost soul down to the very bones of His body. And this vision of the Lord is possible nowhere else than in the New Church, for it is unveiled only in the Heavenly Doctrine of the New Jerusalem.
TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

     It seems that the first time Swedenborg took up his pen to make a public defense of the Writings was on April 15, 1769. Word had reached him in Amsterdam of what Ekebom had said before the Gothenburg Consistory. The news surprised him. A month previously to this he had been planning to send a dozen copies of Summary Exposition to Gothenburg, one of them specifically for Ekebom. He had then had hopes of a favorable reception of this book. The wide distribution among the Dutch clergy had brought encouraging preliminary reactions.* But events in Gothenburg changed his mind, and the only copy he sent was for Dr. Beyer.
     * Leters and Memorials, p. 659
     Some might be surprised at Swedenborg's inability to anticipate these events, but we should not imagine that the course of future events was being revealed to Swedenborg. As he once said in a letter, he was left in temporal matters to his own intelligence and judgment.* He followed his judgment and intelligence in sending a reply to Ekebom's opinion. One of the notable features of this reply is its many references to specific numbers in the Writings to be consulted. He spoke of the "doctrine of the New Church which, by Jesus Christ our Savior, has been given forth to the world by me His servant." This was two years before the phrase, "servant of the Lord Jesus Christ," came before the public on the title page of True Christian Religion. He concluded with an assurance that the New Church would surely come, and with a quotation from the Apocalypse inviting the thirsty to taste freely of the water of life."**

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A week later he sent another letter with a number of references to the Formula Concordiae showing that Ekebom did not have a case for calling certain points heretical. He concluded this quantity of references by expressing willingness to double it, should this be required.
     * Ibid., p. 741
     ** Ibid., pp. 666-669
     Within the Consistory that month Dr. Rosen made his comments on the question of the Writings of Swedenborg. He admitted that a year previously in the Clerical News "I gave the general public some information about Apocalypse Revealed." But he did not count himself an authority on the matter. He said that he was reading Arcana Coelestia, which, he did not fail to point out, had been lent to him by the Bishop of Gothenburgl He wanted to see informed and careful attention given to the subject; not the hasty judgment of the German theologian, J. A. Emesti, or the rash judgment of Ekebom, "who has not been as accurate as he ought to have been."*
     * Docu. II:294
     But a genuine consideration of the Writings on their own merits was not to be forthcoming. The desire to get at the truth of the matter was not what moved the participants in this drama. Swedenborg is reported to have made the following comment when asked about the lack of reception in Gothenburg. "Though they should actually see and find out that I speak the truth, their love of places of honor and of consideration, and their self-interest, will not permit them to profess publicly what, in accordance with their own conviction, they find to be incontestable truths."*
     * Docu. I:37
ALL POWER IN HEAVEN AND ON EARTH 1969

ALL POWER IN HEAVEN AND ON EARTH 1969

"The Lord Himself says, 'All power is given unto Me, in heaven and on earth' (Matthew 28: 18). . . . The Lord had power over all things in the heavens and on earth before He came into the world; for He was God from eternity, and Jehovah. . . . The reason He says that all power was given unto Him in heaven and on earth, as if it were then first given, is that by the Son of Man His Human essence is meant, which when united to the Divine was also Jehovah, and at the same time power was given unto Him; which could not be done before He was glorified, that is, before His Human essence by unition with the Divine had life also in itself, and had thus in like manner become Divine, and Jehovah; as He Himself says in John: "As the Father hath life in Himself, so hath He given to the Son to have life in Himself' (John 5:20)." (AC 1607)

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THREE NEW CHURCH LIVES OF E. J. E. SCHRECK 1969

THREE NEW CHURCH LIVES OF E. J. E. SCHRECK RICHARD R. GLADISH 1969

     I. Introduction

     The Rev. E. J. E. Schreck served in three bodies of the New Church in succession-The Academy, The General Convention, and The General Conference. In the Academy, where he had received his higher education, he became a top administrator before becoming almost an outcast in the troubled days of Bishop W. H. Benade's decline, a year before the Academy's reorganization and removal to Bryn Athyn in 1891. In the Convention, he served as pastor in Detroit, Chicago, and other places, founded the Convention Summer at Almont, and promoted New Church education wherever he went. In the British Conference, Schreck served as pastor in Glasgow and Birmingham, and as chaplain to the New Church College. He also served as President of Conference in 1925 and president of the New Church College in 1928. He died beloved of his Conference associates and parishioners, and admired by General Church people who knew him in his latter days.
     A sincere, scholarly minister, an able administrator, and a life-long promoter of New Church education both from the pulpit and among the young in school room and summer camps, he lived a troubled life, and he was long finding a place among the bodies of the New Church. But find it he did, and those who knew him in his later years describe him in terms of affection and homage with which one might portray a regenerating man, if not a saint.
     The writer, who first encountered the figure of Mr. Schreck as it was not too sympathetically limned in certain records of the Academy, has long been intrigued by the paradoxes and contrasts presented by this able man, touched by his constancy and devotion to the New Church, and astonished by the persecution he received. Perhaps these brief notes, if printed in the publications of the three bodies of the church he served, will arouse some scholar to prepare a fuller study of this man and the fascinating, somewhat bizarre, background of his life and times.

     II. Early Life and Academy Career

     Eugene Joseph Emmanuel Schreck came of a family of Danish school teachers.

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The grandfather, however, did not wish his sons to follow in his footsteps, and on reaching manhood, Eugene's father left Denmark for Mexico, where he joined a brother in a prosperous business of manufacturing carriages in Matamoros. There Eugene, the youngest child, was born June 30, 1859.
     Came a revolution when Eugene was four, and his family was forced to flee across the Rio Gorande while their carriage works and home burnt to the ground. In New York City Eugene attended public and private schools and entered Hoboken Academy, then one of the foremost schools in the nation.
     Eugene's mother, whose brother, Adolph Kirchner, had been one of the first receivers of New Church doctrines in Germany with the Doctors Tafel, wanted her son to be a minister, but his father favored the law. Following graduation from Hoboken Academy, Eugene was placed with a law firm, eventually working his way into a position as a secretary and office manager in a small New York business firm. Through his mother's influence, he began to study Hebrew, Greek and Latin under Dr. Leonard Tafel in New York, rising at 4:30 a.m. to get in an hour or so of study before going to the office. After a year or two of this, Schreck and two other students went with Dr. Tafel to Philadelphia in October, 1877, where they all joined the new theological school and college of the Academy on Cherry Street. Dr. Tafel and his son Louis H. Tafel were important members of the faculty. Schreck received the bachelor of arts degree in 1881, and the bachelor of theology degree in 1883. Upon graduation and ordination as a minister of Convention (The Academy was at this time still within Convention), Schreck removed to Allentown, Pa., where he ministered to the society there, and to a circle meeting in nearby Bethlehem.

     In 1884 Schreck married Miss Frances M. Aitken of Philadelphia. In the autumn of that year he was appointed to the staff of the Academy Boys' School in Philadelphia, continuing weekend pastoral work. He was ordained into the second degree of the ministry in 1886 and made headmaster of the Boys' School. In his second year as headmaster, Schreck disciplined two fourteen-year-old boys with a rattan, and although there was no evidence of injustice or immoderation in the punishment, a storm arose in the Cherry Street society, eventually splitting the society with loss of two-thirds of the students. This incident, added to a previous revolt by the Rev. and Mrs. R. J. Hibbard over corporal punishment in the school, helped to associate an image of a Prussian-type martinet with Mr. Schreck's name.
     Schreck was always interested in books and libraries. In Europe in 1889 and 1890, he caused a leaflet to be printed and circulated seeking information regarding Swedenborg's missing manuscripts, particularly that of the original work on conjugial love.

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Considerable interest was aroused and Schreck received responses from many large libraries and publishing houses. Not only were a number of Swedenborg manuscripts thus brought to light, but also fruitful and continuing contacts with various libraries were established.

Along with the rest of the Academy group, Schreck resigned from Convention in 1890, the occasion being Benade's removal of the Rev. Louis H. Tafel from his Cherry Street church pastorship, and Convention's censure of Benade's consecration of the Rev. William F. Pendleton as bishop. It seems fair to say that these were surface signs of more deep-seated differences between the older body and its offspring.
In 1893, having been awarded the Academy's honorary degree as master of arts, Schreck was appointed Dean of the Faculty of the Academy schools. A letter of Benade in December of that year indicates that he had given Schreck his utmost confidence, to the point of considering him as a sort of secretary-adviser in the conduct of the Academy and the Church.* However, Benade had suffered a stroke or cerebral hemorrhage in 1859, and Schreck had then accepted the attending physician's opinion that the aging leader (71) should not attempt to remain as Chancellor of the Academy. Schreck wrote to W. F. Pendleton, then Vice-chancellor, pledging him his confidence and loyalty, and suggesting that he (Schreck) would henceforth consult with Benade in "his declining years" only enough to make him "feel peaceful and happy."** Apparently Schreck did not abandon this idea entirely, even after Benade seemed to be fairly well recovered from his stroke. Suddenly an explosion occurred in the Academy Alumni Association headed by Schreck which over-night signaled the collapse of his influence. This association, formed two years earlier at Benade's suggestion, held a meeting in February, 1896, at which various members among the younger ministers stood up and accused Schreck openly of seizing power, exceeding his authority from Benade, and even (later retracted) of "duping" the members. The only way this writer can account for the severe results of this seeming tempest in a teapot is to conclude that the old infirm Benade at this unfortunate moment of the Academy's history was ruling absolutely, and that he had withdrawn his support from Schreck when he heard the latter to have been uttering the timely but dreaded truth, namely, that Benade ought to resign. Perhaps the fervor with which the young people of the Alumni Association attacked Schreck was at least partially a psychological reaction to the repressive control then exercised by Chancellor Benade.

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In similar vein, it has been remarked by a psychiatrist that schoolboy protests at dining hall food are in reality criticisms of the school administration.
     * Benade to W. F. Pendleton, Dec. 12, 1893
     ** Schreck to W. F. Pendleton, Aug. 14, 1889
     In any event, Schreck's power in the Academy had vanished. Benade reported that his services were no longer desirable to the principals of the several departments after the spring term of 1896,* and wrote to the Rev. R. J. Tilson in London that Schreck "had been assuming unwarranted authority and had introduced disorders into the School."** Even a year later, after Benade had been deposed by mass resignation and some one suggested that Schreck be invited to the first assembly of the newly-organized General Church in Bryn Athyn, the suggestion was not supported.
     * Benade to R. M. Glenn, April 30, 1896
     ** Benade to R. J. Tilson, Oct. 29, 1896

     This must have been a bitter period for Schreck, rejected both by his former students and associates and the father-figure of Benade. Even the gentle, firm W. F. Pendleton failed to come to his rescue. Writing that fall to Tilson, Benade's English confidant, Schreck mentioned "the condemning and unjust criticism" of the ministers, and added, "I am sick of the spirit of envy . . . and prefer isolation to that."* Evidently the uprising in the Alumni Association still rankled. Twelve years later he had arrived at a juster estimate. Discussing the question of whether the Writings, being a revelation, should, as the Academy felt, be called the Lord's Word, he suggested that insistence on such terms might do more harm than good "as a deterrent to otherwise friendly disposed people." To Charles G. Merrell of Ohio he wrote in 1909: "I believe in standing up for my convictions. But I also believe in being considerate of the states of others, and leading them. . . . I really believe that it is here that we meet the real test of Newchurchmanship. . . I find it the very hardest task in my life."**
     * Schreck to Tilson, Oct. 5, 1897
     ** Schreck to C. G. Merrell, Nov. 17, 1909
     In this same letter Schreck remarked on the necessity of being considerate of others even when they are not considerate of us. These were not the words of a martinet. Mr. Schreck at thirty-seven started to make a new life with Convention. First he must eat crow by re-applying for admission, having resigned in 1890.

     III. Service in Convention

     In 1896 Schreck removed to Detroit, and busied himself in reviving the Toledo Society, where he taught and conducted Sunday school.

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He was soon invited by the Detroit Society to preach for them. In 1897 he was re-admitted to the General Convention and also became president of the Michigan Association. In addition to his labors for the Detroit and Toledo societies he visited isolated New Church men and circles throughout the state of Michigan. In 1901 Schreck accepted a call to Chicago, but continued for several years to spend his summers at Almont, Michigan.

     In 1900 he began a summer school at Almont which continues there each summer to this day. Almont, about 30 miles north of Detroit, is in an area settled by immigrants from Paisley, Scotland. An old New Church woman, "Gorandma Allen," grieving because the young people were receiving no religious instruction, evidently inspired Mr. Schreck, visiting the area on summer holiday, to do something about it. Starting in tents, with meals in common, about a country church building, a week-long session launched it in 1900. 13y the second year, a desire for a permanent camp caused a house to be added for dormitory purposes. Three classes were held that year, the youngest learning facts about the Word, the Commandments, and elements of the New Church faith, and hearing C. T. Odhner's Life of Swedenborg read aloud. The second class, of young people, learned about the Word and the chief doctrines of the New Church. The third and oldest class took up questions arising from day to day.* Evidences of Mr. Schreck's leadership and enthusiasm are seen in the facts that a New Church flag of red and white was raised daily at the camp, classes in Hebrew were heartily participated in, a special camp song was written and sung, music was practised, and at the final meal "banquet speeches" were given by the students.
     * NEW CHURCH LIFE, October, 1900, p. 570; NEW-CHURCH MESSENGER, Sept. 18, 1901, D. 162.
     In 1931 the NEW CHURCH MAGAZINE of London reported a summer attendance of between two and three hundred students at Almont,* while the MESSENGER of 1967 reported enthusiastically on Almont seminars presided over by the Rev. and Mrs. Franklin Blackmer of Urbana.** Perhaps the five other summer camps reported in the MESSENGER owe their existence to Schreck's showing the way.***
     * Vol. L, Oct.-Dec. 1931, pp. 238ff
     ** MESSENGER, Dec. 1967, P. 188f
     *** Ibid., March, 1967, p. 43
     Although Schreck threw himself into his work in Convention with enthusiasm and no little success, there is evidence that the change was not easy. Some parishioners were suspicious of a man fresh from the Academy.
     Among the most suspicious must have been old Colonel Rudolph Williams, who wrote to Convention's General Council urging that Schreck be dropped from the ministry.

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The immediate occasion of Col. Williams' ire was that Schreck had, at the 89th Convention (1909) attempted to block passage of the so-called Brockton Declaration by moving to lay it on the table. Although ten other Convention delegates joined in this motion, including leaders such as the Rev. John Faulkner Potts of Concordance fame, the Rev. Louis H. Tafel, scholarly teacher of the early Academy, and the Rev. Frank Sewall, former president of Urbana College, a wave of feeling caused 84 to vote the other way. The vote came in a period of disturbance, just a week before the Supreme Court of Pennsylvania reversed the decision of the lower court in the Kramph Will Case with this dictum: "While there are writings of Emanuel Swedenborg which may be susceptible of a construction which would make them obnoxious to certain of our common standards of morality, yet it does not appear that such writings constitute any part of the religious doctrines of the New Jerusalem Church, at least not with that interpretation put upon them which would make them offend."*
     * Kramph Will Case, p. 405

     IV. Service in Conference

     In 1910 Schreck attended the International Swedenborg Congress in London, and at its close, went to study Swedenborg's manuscript of Arcana Coelestia in Stockholm. Having become acquainted with the Woodlands Road Society in Glasgow, he accepted an invitation to pay a year's ministerial visit there in 1912, leaving his pastoral work in Chicago at that time.
     At Woodlands Road Schreck discovered that the centenary of the society was drawing near, and contributed by gathering a fine New Church reference library. He haunted second-hand book stores, then gathered money to have valuable finds rebound. Here his contacts with the libraries of Europe paid off, many sending valuable books as free gifts. The library room was beautifully carved from correspondential designs of Schreck's devising, the project being assisted by Andrew Eadie, who made a hobby of gathering beautiful woods.
     From 1914 to 1929, Schreck served as pastor of the Wretham Road society, Birmingham, relinquishing the post at the age of seventy. It was also during this period that he served Conference as its president (1925) and also as president of the New Church College, Conference theological school, (1928). Ever alert to opportunities to promote education with the young, Schreck also during this period began the practice of holding summer camps and training sessions at the mansion house and grounds known as Purley Chase. This property was later given to Conference for such purposes by Thomas Slack in memory of Mr. Schreck.

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The property is in frequent use, as the pages of the NEW-CHURCH HERALD, Conference organ, make clear.

     Older members of the Wretham Road Church in Birmingham recall with affection to this day the ministration of kindly Pastor Schreck. One parishioner remembers "his wonderful way with children, explaining most difficult doctrine in a simple way; his forty-minute (or longer) sermons, so fascinating they seemed like ten minutes or so; the wonderful atmosphere of his doctrinal classes, especially at his home, so that one came out of them as out of a trance-we remarked "like being in heaven for a while"-his celestial sphere; the trouble he took to get apparatus-a scale model of the Tabernacle, set up with a paper tent for each 1000 men in tribes."
     The Rev. Eric Sutton, former Conference minister and author, is remembered to have observed, "Look at the people who are the mainstay of the Wretham Road Church today-all E. J. E. S., trained." Schreck is also recalled as the writer of a small book called Child Psychology in the Light of the New Church, and as a "very capable and lively pianist when necessary."
     Another former parishioner remembers "how he emanated affection, especially for children and young people, and how he never missed an opportunity of bringing New Church teaching into any conversation he had with them. When he first came to the society, "he had a letter book which he carried around with him. On being introduced to folk he inquired about their interests, etc., and jotted it down for future reference. This brought him into close contact with his flock. Then there were the American kitchen showers he arranged for young couples about to be married, which were very enjoyable and helped financially."
     Another Wretham Road memorialist recollects a "devastating indictment of the German high command" preached by Mr. Schreck the Sunday morning after the sinking of the Lusitania, and repeated by request with equal fervor in the evening service.
     Another writes, "I remember how I used to enjoy Mr. Schreck's morning class, where I imbibed more knowledge of New Church doctrine than anywhere else, either before or since. He had a wonderful way of bringing ideas to life-for instance, he would hold out a gloved hand, and then remove the glove to illustrate how the soul dwelt in the body, and how at death the real person emerged in the other life and the body was rejected like a worn-out glove. Also I think we all enjoyed singing the Two Great Commandments in Hebrew every Sunday."
     Mr. Kenneth H. Sutton, Treasurer of the Derby Society and a present member of the Council of the General Conference, writes: "I remember to this day a meeting with the Rev. E. J. E. Schreck, when he was Minister at Wretham Road, Birmingham.

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I was about thirteen years old at the time and had been squabbling with my older brother. He was doing the cooking at home and caught my face with a hot skewer, marking my forehead and cheek but missing my eye completely. When I met our Minister the next week and he heard my story, he did not say, 'Did it hurt?' or 'It's fortunate it missed your eye,' or 'I hope it does not leave a permanent scar.' No! He said, 'Now you can see how wonderfully the Lord has made you and protected your eyes!'"

     V. Concluding Years

     Not only a forceful preacher, but a man of forceful personality and character was Mr. Schreck in his American Convention days, as the Rev. William F. Wunsch, his one-time Convention associate points out. "While he made many strong friends, as always happens [with a strong personality], he made some determined enemies."* John Pitcairn, industrialist and early Academy supporter, wrote the Rev. R. J. Tilson of London some four years after Schreck left the Academy that in his opinion Bishop Benade had not done Schreck justice in making him unwelcome, but that Schreck possessed "a natural disposition to domineer which had estranged all the younger priests." Moreover, Pitcairn implied that this characteristic had also been remarked afore time by his correspondent, Mr. Tilson.**
     * Wunsch to Robert H. P. Cole, June 18, 1962
     ** John Pitcairn to R. J. Tilson, Oct. 30, 1900

     In a revealing letter of 1909, Schreck remarked on the "condemnatory and prejudiced attitude of the spokesmen of the Academy," and added; "I shared that spirit at one time. I think the Lord led to the breaking of Academy ties, principally to get me out of it. We cannot teach people by dealing the truth to them in blows. Perhaps I have a natural tendency to do this very thing, and therefore I needed the terrible trials I have had to undergo. . . . I wish absolutely to place myself in the Lord's hands that He may do with me whatever will further His purposes best. If I am to discontinue serving Him in the Convention, He will make it plain. If I am to continue, He will make it plain."*
     * Schreck to "My Dear Friend," C. G. Merrell, Nov. 2, 1909
     Sometimes in the years immediately following the writing of this letter Schreck must have had sore need for the faith it expressed, as he was hounded for his former association with the Academy and subjected to an official investigation of his beliefs by Convention.*
     * Journal of Convention, May, 1910, "Report of General Council," p. 47ff
     The refining fire must have done its work. When Miss Margit Boyesen in 1927, just out of her Swedish high school, went to stay with the Schrecks in Birmingham for a year while she practiced English and music, she found him the kindest and best man she had ever known.

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During a year's stay, in which she heard him speak to many persons on many matters, including vexing problems of the society, she never heard him say an unkind word about anyone, including Academy or General Church people. Although his heart was ailing, he was constantly busy, rising early and retiring very late, attending most conscientiously to all duties. He visited everyone who was sick; he also visited everyone out of work in his society and spent time trying to find them jobs. He preached both morning and evening, and held Sunday school and an afternoon doctrinal class every Sunday. He supervised the New Church College and visited London at intervals during the week. Schreck once confided to Miss Boyesen that in his youth he had had a very hot temper, his besetting sin. However, she found this hard to believe, so sweet, so mature, so judicious had he become in all the relationships of life.

Mr. and Mrs. Schreck had a tender and touching married life, Miss Boyesen relates. When he came home from a trip he would never take off his coat and hat until he had found her about the house; and if she knew when his train was due, she would take time to fix her hair and spruce up for his homecoming. Sometimes he would take an earlier train to surprise her. On their 44th anniversary he telegraphed from London, "Forty-four years closer." There was something celestial about Mr. Schreck, Miss Boyesen felt-an altogether delightful and admirable person he was, withal a scholar and a clear, precise thinker, with a gift for imparting the truths of the church.
Mrs. Berton Diem, the former Gertrude Nelson of Glenview, Illinois, a niece of the Schrecks, also spent some months at their home, both in Birmingham, and later, when Mr. Schreck was chaplain and librarian at the New Church College, at Woodford Green, northeast of London. Mrs. Diem wrote: "I regard him (Mr. Schreck) as one of the most lovable persons I've ever known." She found him tolerant of differing views, but outstanding in his love and devotion to the teaching of the Writings as he understood them. He read the Writings in church services when to do so risked what he feared most: to be branded as "Academy influenced" and dismissed. He built up, wherever he ministered, a strong and sincere love for the main doctrines of the New Church. And wherever he went he founded libraries, being ever the scholar in his use of original editions, doing much translating from manuscript. A man of very great courage, he was yet a diplomat. He built up, wherever he went, the hard core opponents to genuine teachings. He received more persecution, Mrs. Diem stated, than anyone she has known personally.

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He was patient to a high degree, full of forbearance toward those who would injure him, and ready to soothe the bitter feelings which sometimes arose in his wife on such occasions. He aroused in people of his congregation, Mrs. Diem observed, men as well as women-an unusually strong personal loyalty and love.
     The same source also notes that her uncle Eugene once held a series of public debates with Sir Arthur Conan Doyle concerning the nature of spirits. Mr. Schreck, she notes, believed in haunted houses and had worked out a New Church service designed to exorcize spirits.
     The Rev. W. Cairns Henderson, Dean of the Academy's Theological School and editor of NEW CHURCH LIFE, knew the Schrecks when they were living at the New Church College where he was then a young theological student. Henderson recalled Schreck's position on the Writings to be very close to a belief in their Divine authority. Although Schreck was then invalided by his heart condition, he conducted chapel and acted as librarian, never complaining, though forced to spend most of his waking hours in a wheel chair. A genial mellowness was his outstanding personal trait, as Henderson remembers him.
     Perhaps we can see in the life of E. J. E Schreck more than just one person who served three different bodies of the New Church in succession. Perhaps in him we have a viable example for our times, as we approach the 200th anniversary of the Lord's second coming in 1970, of one who managed, despite harsh personal attacks and great suffering, to see that he was really placed on earth to serve the Lord in His second coming, and that it is possible to serve that great use in more than one way, and in more than one organization.

     (The writer would express heartiest thanks to many who helped gather data for this little study. The Rev. Claud H. Presland, Secretary of Conference, who has been unfailingly helpful over the twelve years I have been privileged to know him, and who in this instance organized help from several Conference members in the Birmingham area whose first names only have so far reached me; the Rev. Donald L. Rose of London and Mrs. H. Swann of Birmingham; Miss Margit Boyesen, Dean of Women of the Academy College; Dean Henderson, and Professor Eldric S. Klein, all of the Academy, Bryn Athyn, Pa.; Mrs. Berton Diem of Linthicum Heights, Rid. For the general outlines of the Schreck career, I am indebted to an article in the NEW-CHURCH MAGAZINE of London for Oct.-December, 1931, "New-Church Worthies-The Rev. E. J. E. Schreck (1859-1931)." This article seems to be almost identical with a biographical account of Mr. Schreck sent me by Mrs. Swann, which was originally dictated to her by Mrs. Schreck after the death of her husband in 1931.)

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DR. C. R. PENDLETON 1969

DR. C. R. PENDLETON Rev. GEORGE DE CHARMS 1969

     A Memorial Address

      (Delivered in the Bryn Athyn Cathedral, February 11, 1969)

     "Him that overcometh will I make a pillar in the temple of my God." (Revelation 3:12)

     The temple of God is the heaven of angels who receive from the Lord intelligence and wisdom in ever increasing measure to eternity. To provide for such a heaven is the supreme end of the Lord's infinite love. The church on earth is the seminary of heaven, and for this reason, the Lord watches over His church, nurtures it, and protects it, with all the power of His merciful providence When men fall into error and lose their spiritual vision, the Lord reveals anew the inner secrets of His Word, restores a vision of heaven's truth, and renews with men the faith on which a new church may be established. In all this He acts secretly, in unseen ways, but always through the instrumentality of men who freely turn to Him, and open their minds and hearts to the teaching and guidance of His Word.
     When the former Scriptures have been so misinterpreted and so distorted in the minds of men that they can no longer serve to impart a true vision of God, or a true understanding of the Divine law, the Lord nevertheless preserves with a few a remnant of simple faith. To these He makes known His presence by means of a new revelation, and calls them to take up their cross and follow Him. Only in this way can a new church be born, and grow by gradual stages from a very small beginning. It grows through the various contributions of all its members, each of whom is individual, having a different form of mind, receiving the Lord's Word in a different way, and perceiving a different facet of the truth revealed. Yet, because all look to the same Divine source, and constantly submit their minds to the Lord's guidance, these separate, and often seemingly unrelated insights can be woven by a secret providence into a single fabric with a marvelously harmonious pattern. Because of this, each one contributes in ways none but the Lord could possibly foresee to the ever-growing Perfection of the heavens.

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     The Academy was founded to promulgate the truth of the Heavenly Doctrine, whereby the Lord has made His second coming. Men and women inspired by the love of spiritual truth organized an educational institution, dedicated to the task of searching out, and bringing into practice, the true laws of religion as they are now Divinely unfolded to view in the Writings. This presents a tremendous challenge. It demands a complete reversal of the tide of growing skepticism and unbelief that is sweeping across the modern Christian world. How can a tiny group of fallible human beings hope to be successful in such an undertaking! Only because the promise has been given: "Him that overcometh will I make a pillar in the temple of my God."
     These thoughts have been stirred by the sudden call into the spiritual world of our lifelong friend, and fellow-worker in the Academy, Charles Rittenhouse Pendleton. He was born of New Church parents in Valdosta, Georgia, on May 15, 1883, and came to Bryn Athyn in 1903 to enter the Academy Boys' School as a student. From that time on his entire life was devoted to promoting the uses of the Academy. His passionate search for spiritual truth led him to enroll in the Theological School, from which he graduated in 1907 with a bachelor degree. But his interest turned from the priesthood to the teaching profession, where he set out to explore various scientific fields of knowledge. He received in succession a Bachelor of Science, a Master of Arts, and a Doctor of Philosophy from the University of Pennsylvania. The fruits of all these studies he brought to his chosen profession as teacher in the Academy. There he served as instructor in mathematics, zoology, biology and physical training. In 1915 he was granted a professorship, and was appointed Head of the Department of Science and Philosophy. For several years he acted as Principal of the Boys' School, and later served as Dean of the College.
     On March 30, 1912 he was married to Miss Ruth Hicks, and established their home in Bryn Athyn, where they raised two children, Sally and Shawn. Although profoundly interested in philosophy, he was also a man of a practical turn of mind, and became a carpenter and builder of no mean ability. I can remember as a very young man the admiration with which I watched him building his house on Alnwick Road. During the periods of both the First and the Second World Wars, he sought leave from the Academy to serve his country at the Philadelphia Navy Yard, directing the building of the ships then so suddenly and so desperately needed. He retired from active teaching in 1961.
     During all his active years, Dr. Pendleton did a great deal to establish and develop the departments of science in biology and zoology, but his central interest was in the field of philosophy.

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He was a painstaking and meticulous student of Swedenborg's philosophical works, ever seeking to probe the relation between the natural and the spiritual worlds. He was an independent thinker, and developed concepts that broke new ground and that could not fail to be controversial. We were especially interested in his suggestions concerning time and space in the spiritual world, which, although they did not pretend to give the final answer, did contribute in an important way to the philosophical thought of the church.
I think of Dr. Pendleton with profound respect and deep affection. He typifies for me the spirit that has been the outstanding characteristic of the Academy from the beginning. It is the spirit of unswerving loyalty to the Heavenly Doctrine combined with faithful adherence to the demands of scientific accuracy. It is this spirit that brings the priests and laymen on the Academy Faculty into harmonious co-operation, and without this there can be no real progress toward the goal in search of which the Academy was founded. The search is for the Lord, and the operation of His providence, both in the pages of revelation and in the whole universe of His Divine creation. Unless He is seen in both these foundations of His truth, the genuine qualities of the Lord cannot be discovered. By His glorified Human the Lord has made possible the joint illumination of both the internal mind and the external mind of man, and unless both these minds are enlightened, man is compared to one who sleeps and dreams, and finds when he awakes that his dream is unsubstantial and unreal. To bring the wisdom of heaven down into the realm of scientific knowledge, that we may learn how to use the marvels of our modern age for the glory of God and the eternal welfare of all mankind, this is the challenge that faces the Academy. Every one who pursuses this goal, with integrity of purpose, and with intellectual humility, will approach it from a different angle, and will make his own distinctive contribution. But the Lord will use each one for the advancement of His own Divine and unseen purposes, bending them all into greater and greater harmony until He molds them into the form of heaven, first in the spiritual world and finally in the world of men, establishing His eternal kingdom on the earth.
Dr. Pendleton has fought for this ideal through all his long and active life. For this we love him, and although his work on earth is done, his presence among us will be greatly missed. But by his many uses he has advanced the Academy toward its goal in ways far greater than either he or we can possibly realize. For in him the prophecy will surely be fulfilled: "Him that overcometh will I make a pillar in the temple of my God." Amen.

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ANNUAL COUNCIL MEETINGS 1969

ANNUAL COUNCIL MEETINGS various 1969

     COUNCIL OF THE CLERGY

     The 71st Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held in the Council Hall of the Bryn Athyn Cathedral, January 21-24, 1969, following an opening service conducted by Bishop Pendleton in the Cathedral chapel.
     Of the forty-two members of the Council, thirty-four attended the meetings. Of these, three were priests of the episcopal degree, twenty-nine of the pastoral degree, and two of the ministerial degree. They were the Rt. Rev. Willard D. Pendleton, presiding, the Rt. Rev. Elmo C. Acton, the Rt. Rev. George de Charms, and the Rev. Messrs. Alfred Acton, Kurt H. Asplundh, Bjorn A. Boyesen, Peter M. Buss, Geoffrey S. Childs, Robert H. P. Cole, Harold C. Cranch, Roy Franson, Victor J. Gladish, Daniel W. Goodenough, Daniel W. Heinrichs, W. Cairns Henderson, B. David Helm, Geoffrey H. Howard, Robert S. Junge, Louis B. King, Kurt P. Nemitz, Hugo Lj. Odhner, Martin Pryke, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Donald L. Rose, Frank S. Rose, Erik Sandstrom, Frederick L. Schnarr, David R. Simons, Lorentz R. Soneson, Kenneth O. Stroh, Willard L. D. Heinrichs and N. Bruce Rogers. Also present by invitation was Candidate Christopher R. J. Smith.

     At the beginning of the first session, Bishop Pendleton welcomed the assembly of Council members, and expressed the delight of all that so many priests from all parts of the General Church had been enabled to come together at this time, means having been generously provided for this purpose. He also welcomed in particular the Rev. N. Bruce Rogers as a new member of the Council, and Candidate Christopher R. J. Smith as a guest. A letter of greetings and good wishes from the Rev. Ormond de C. Odhner was read by the Secretary, and the Rev. Peter M. Buss delivered in person the greetings of ministers of the South African Mission.
     Two of the six sessions were given over to the subject of Self-Examination which the Program Committee of the Rev. Messrs. Norman H. Reuter and Lorentz R. Soneson presented for the Council's consideration. Mr. Reuter spoke on Self-Examination in Reference to States of the Organized Church, and Mr. Soneson on Self-Examination in Marriage. Both subjects evoked active and useful discussions.

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Other papers heard with interest and discussed were The Initiation of the Betrothal State: A Representation of the Question of Timing by the Rev. Erik Sandstrom, The Leading of providence by the Rev. Robert H. P. Cole, and Earths in the Universe by the Rev. Donald L. Rose. The Council also heard with much appreciation Reflections on AC 3138 by Bishop Pendleton, and, as there was no time for discussion, expressed the hope that these would be circulated in written form among its members.
     Two questions led to quite extensive discussion; the one asked by the Rev. Peter M. Buss concerned the publication of betrothals in NEW CHURCH LIFE, and the other by the Rev. Frank S. Rose had to do with whether the Writings taught that the celestial heaven was closed. The Rev. Donald L. Rose described his work of collecting references to add to Potts' Concordance, and asked for help in this project. The Rev. Robert S. Junge reported on the success and stimulating effect of the experiment of having a group of ministers spend a week under one roof for independent study and group discussions, free from all social and other duties. And the Rev. Martin Pryke, reporting on his current investigation of the drug problem on the Academy campus, noted that while it did exist, his findings indicated that it is not as serious or as widespread as had been rumored and feared, and in comparison with many other schools was rather negligible. He also outlined some of the Academy's immediate and long-range plans to deal with the problem.
     Consideration was again given to the question of membership in the Council of the Clergy. After further discussion and in recognition that the final responsibility for membership in the Council rested with the Council itself and that priestly enlightenment belonged to the use, the following statement was approved:

The Council of the Clergy is an ecclesiastical body consisting of priests. It accepts into membership every priest who has been recognized by the Executive Bishop as a priest of the General Church. If a priest withdraws from the active work of the priesthood and enters into lay uses he may, on the recommendation of the Executive Bishop, be granted associate membership in that body. An associate membership brings with it all the privileges of the Council except the right to exercise a voice in its governmental affairs.

In keeping with this statement, and on the recommendation of the Bishop, the Council conferred an associate membership on the Rev. Jan H. Weiss.
     Except for the annually appointed Program Committee's efforts, the subject matters taken up at meetings have been subject to little or no advance consultation or planning. The long-standing custom has been for members to offer papers and to place topics on the docket at their own initiative, and for these to be taken up at the Council's good pleasure. To see if these procedures might be changed to make more effective and beneficial use of the time available to clergy during the week of the meetings, a Committee on the Docket was appointed and was also asked to serve as the Program Committee for the 1970 Meetings.

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     To be included in the Minutes are these two items: at the first session, the Minutes of the 1968 Council Meetings were accepted as published in NEW CHURCH LIFE (April, 1968) pp. 162 and 163; and at the last session the Secretary was instructed to express the Council's appreciation to the ladies for the refreshments they kindly provided during the morning coffee breaks.
     In addition to the regular sessions, opportunity was taken during the week of the Clergy Meetings for numerous group and committee meetings and social gatherings, and for pastors to make contact with the young people from their areas who are attending the Academy schools. All of which added much to the delight and usefulness of the Meetings.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Secretary of the Council of the Clergy


JOINT COUNCIL

     JANUARY 25, 1969

     1. The 75th Regular Joint Meeting of the Council of the Clergy and the Directors of the Corporation 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 25, 1969, in the Council Hall by reading from Isaiah 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, K. H. Asplundh, B. A. H. Boyesen, P. M. Buss, G. S. Childs, R. H. P. Cole, H. C. Cranch, R. Franson, V. J. Gladish, D. W. Goodenough, D. W. Heinrichs, W. L. D. Heinrichs, W. C. Henderson, B. D. Holm, G. H. Howard, R. S. Junge, L. B. King, K. P. Nemitz, H. Lj. Odhner, M. Pryke, N. H. Reuter, M. D. Rich, N. B. Rogers, N. H. Rogers, D. L. Rose, F. S. Rose, E. Sandstrom, F. L. Schnarr, D. R. Simons, L. R. Soneson, K. O. Stroh. (33)

     Of the Laity: W. B. Alden, G. G. Anderson, R. H. Asplundh, G. C. Doering, A. B. Fuller, L. E. Gyllenhaal, F. Hasen, K. Hyatt, W. R. Kintner, E. B. Lee, W. B. McCardell, L. Nelson, G. Pitcairn, L. Pitcairn, J. W. Rose, R. Rose, M. F. Smith, D. H. Stebbing, Ralph Synnestvedt, Sr., Ray Synnestvedt, R. E. Walter, G. H. Woodard. (22)

     3. The following resolution was read by the Secretary and adopted with a rising vote and tribute of silence: K. C. Acton, Esq., for Reginald S. Anderson:

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     The LORD in His infinite mercy called our friend REGINALD SHERLOCK ANDERSON to higher uses in the spiritual world on March 4, 1968. We, as members of the Joint Council of the General Church of the New Jerusalem do wish to record the esteem and affection in which we hold him.
     Mr. Anderson was born in Oakland, California, on November 13, 1890 to Mr. and Mrs. Joseph Anderson and moved to Toronto, Canada, with his parents three years later, enrolling as a pupil in the Olivet Day School in its second year of operation. His devotion to the New Church and the cause of New Church education had its roots in these very early days. In 1916 he married Miss Olive Bellinger, the daughter of a devout New Church couple who were members of the Olivet Church, and their three children, Helen, Gordon and Robert, are all active in the work of the Olivet Society and the Church.
     In his business life Mr. Anderson was well-known to the Canadian financial community, highly respected for his integrity and sound judgment. He joined the Crown Trust Company in 1907 as an office boy and retired in 1961 as Executive Vice President of this important national financial institution.
     The Estate of Dr. Frederick Emanuel Doering, a cousin of our Dr. Charles E. Doering, was administered by a Toronto bank. While the income of this estate is being used to send Canadian students to the Academy, Mr. Anderson's high standing in the Toronto financial community was of great assistance to us in working out the complicated details of administration of the Estate.
     Mr. Anderson joined the Illinois Corporation of the General Church on June 17, 1926, and the Pennsylvania Corporation on its formation in 1950. He served as a Director of the Corporation from 1946 to 1963 and regularly attended meetings, and his wise counsel will be missed by all. His son Gordon is now a member of the Board of Directors of the General Church.
     RESOLVED, That this memorial be adopted and that a copy be sent to Mrs. Anderson.

     4. The Minutes of the previous annual meeting were accepted as published in the April, 1968, issue of NEW CHURCH LIFE.

     5. The Secretary, the Rev. Robert S. Junge, reported on the 1970 World Assembly and the General Assembly, encouraging the unique uses of both. He then moved that the Council accept with appreciation the Bryn Athyn Society's invitation to the General Assembly, June sixteenth to nineteenth. Motion carried.
     In response to a question, the Bishop noted that Mr. Robert Asplundh will be the chairman of the Assembly Committee in Bryn Athyn.

     6. Mr. Garth Pitcairn, Chairman of the Pension Committee, reported informally concerning the new health insurance benefits. Since its inception over $14,000.00 in claims have been processed. He expressed appreciation for the work of Mr. Bruce Fuller in the Treasurer's office, and suggested that questions be directed to either Mr. Fuller or himself. He noted that the Board had voted to include second and third year theological school students in the program.

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     Mr. Pitcairn said people should study their book because some covered claims have not been submitted. He also noted some were not getting needed medical attention because they thought they couldn't afford it before the insurance program became effective.

     Mr. Pitcairn feels the mean claims will drop now because chronic cases and long-term cases have been taken care of now that people have insurance.

     7. Mr. Robert E. Walter reported for the Salary Committee.
     Subsequently during the meeting Rev. Frank Rose noted that some of our ministers in the past had experienced some "thin" times. He expressed gratitude for the increased benefits and the greater sense of freedom to concentrate on the essential work which these benefits brought to the pastors.
     Bishop Pendleton expressed appreciation for the work of these two committees.

     8. The Rev. K. P. Nemitz called attention to a display of plans and photographs of the Stockholm Church. Since that is a prefabricated building they are looking towards a dedication date in November. Mr. Nemitz expressed thanks to those on this side of the water who had helped make this possible. In response to questions he explained that while the building was on the south side of Stockholm and most of the New Church people dwelt in the north west, it was, nevertheless, near public transportation and was the only land available to them.
     Bishop Pendleton expressed his gratitude that the work can begin to fulfill a dream which was initiated by the Rev. Bjorn A. H. Boyesen. He noted that this building's usefulness extends well beyond Stockholm and will provide a focus for the work throughout Scandinavia.
     Mr. Robert Asplundh suggested the possibility of delaying the dedication until July of 1970 so that it would coincide with the World Assembly.

     9. Bishop Pendleton also mentioned his delight in the dedication of the little Chapel in San Diego. He explained that a few of the men had taken a city pump house and made it into a chapel, doing most of the work themselves. He felt that a lot of credit went to the visiting pastor.

     10. The Treasurer, Mr. Leonard E. Gyllenhaal, volunteered to answer any questions concerning his report which he had previously presented to the Corporation.
     In response, Bishop Pendleton noted that it had been a very encouraging and favorable year and expressed his hope that through regular meetings with Mr. Leonard E. Gyllenhaal, Mr. Bruce A. Fuller and the Rev. Robert S. Junge he would be able to work out a firm budget to serve as a guide line in decisions.

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     11. The Council then approved a motion to instruct the secretary to thank the ladies for tea.

     12. The balance of the meeting was then devoted to the reports from the Rev. Peter M. Buss, Superintendent of the South African Mission. These included the report to the corporation, (See NEW CHURCH LIFE, page 108), the report distributed prior to the Council Meeting, and his comments at the meeting of the Joint Council. A summary of his comments now follows:

The Mission requires superintendence, but the hope is that within two years the time the superintendent devotes to the Mission can gradually be reduced to 50% or even 25%. This would reduce the costs substantially. Two more years full-time are needed, however, to establish firmly the sermon circuit and the religion lessons, as well as a number of other administrative policies. While there are six ministers for one hundred fifty-nine active adults, plus one hundred eighty-seven children, all these ministers' salaries together are equivalent to that of one European minister in this country. Still most of them simply have our theological training immediately following high school.
The Africans are not in the habit of actively teaching their children and so Sunday school and family worship are developing slowly. The wives generally follow their husbands' religion and many are, therefore, lost to the Mission by intermarriage. Economic change has had a profound impact on their lives.
     Mr. Buss recognized that gradually reducing the number of centers in the Mission as well as the superintendent's time was not a blueprint for growth. But he stressed that he felt the apparent failure of the Mission is only apparent. He believes that while their response is simple, it is a genuine response and that the African wishes to have the church for the right reason.
     This plan is simply for a concentration of effort on those areas which seem to be most productive. While this is not a plan for growth it should make a realistic basis upon which modest growth can be built.

     A number expressed confidence in the plan, realizing that it is always more difficult to establish policies than to maintain them.
     It was moved, seconded and carried that this Council responds favorably to the recommendations of this plan. The fiscal decisions were referred to the Board.
     Mr. Buss summarized that he had deliberately avoided the human aspects and a play on affection. Yet as he waited for response he couldn't help but remember the people of the Mission and the individuals who would be affected. He knows that the concern of the church will mean a lot more because the human appeal was not necessary to make the decision.
     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary

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     ANNUAL REPORTS

     SECRETARY OF THE GENERAL CHURCH

     During January through August 1968, forty-two members were received into the General Church. Two were dropped from the roll. Thirty-one deaths were reported. On September 1st, 1968, the roll contained three thousand one hundred and ninety-five names.

Members, January 1, 1968                              3168
     (U.S.A.-2053, Other Countries-1133)
New Members (Cert. 5528-5569)                              42
     (U.S.A.-25, Other Countries-17)
Deaths reported                                        31
     (U.S.A.-22, Other Countries-9)
Dropped from Roll                                        2
     (U.S.A.-1, Other Countries-1)
Losses (U.S.A.-23, Other Countries-10)                    33
Net gain during January thru August, 1968                    9
Membership, September 1, 1968                              3195
     (U.S.A.-2035, Other Countries-1140)

     NEW MEMBERS

     January 1st, 1968 to August 31st, 1968

     The United States

     Arizona: Phoenix
Miss Pamela Rydstrom

     Arizona: Tucson
Mr. Seid Wilson Waddell

     California: Anaheim
Mrs. Jan Hugo Weiss (Catharina de Kleyn)

     California: Huntington Park
Mr. Gregory Jon Koltzoff

Mrs. Gregory John Koltzoff (Vera Alexanora Egoroff)

     Connecticut: Colchester
Mr. Salvatore Joseph Tuccio

     Florida: Hallendale
Mr. James Alfred Carlson

     Illinois: Glenview
Miss Carol Annette Smith

     Maryland: Linthicum
Miss Great L. Doering

     Michigan: Birmingham
Mr. William Wolcott Buick

     Pennsylvania: Bryn Athyn
Miss Elizabeth Glover
Miss Judith H. Leezer
Mrs. Howard Frederick Roth (Teresa Dunne)
Mr. Okon Edison Udofa

     Pennsylvania: Freeport
Mr. William Lauren Kronen

     Pennsylvania: Hatboro
Miss Jayne Luise Naill
Mr. William Angier Welch

182

     Pennsylvania: Newtown
Miss Jean Dorsey

     Pennsylvania: Philadelphia
Mr. Ralph Conover Rigg, Jr.
Mrs. Ralph Conover Rigg, Jr. (Evelyn Dorothy Shilliday)

     Pennsylvania: Seneca
Mr. Charles Leon Over

     Pennsylvania: Swissvale
Mr. Donald Francis Dimon

     Vermont: South Burlington
Mr. David Sanfrid Odhner, Jr.

     Virginia: Arlington
Mr. Fred Edwin Earl Waelchli
Mrs. Fred Edwin Earl Waelchli (Carole Patricia Young)

     Canada

     Ontario: Kitchener
Mr. William Gordon Allan
Mrs. William Gordon Allan (Catherine Bernice Turner)

     Ontario: Toronto
Mr. Gregory Langton Baker

     Quebec: Montreal
Mr. Denis Victor Richard de Chazal

     South America

     Brazil: Espirito Santo
Mr. Ivan Sibilev
Mrs. Ivan Sibilev (Odette Guimaraea)

     Brazil: Rio de Janeiro
Mr. Paulo Ramos
Mrs. Paulo Ramos (Yara Arraes)

     England

     Hertfordshire: Letchworth
Mr. Sidney Henry Cook
Mrs. Sidney Henry Cook (Lillie Yvonne Innes)

     Lancashire: Heywood
Mr. Neil Rowcliffe
Mrs. Neil Rowcliffe (Clare Patricia Quint)

     Europe

     Norway: Oslo
Mr. Klaas Steiner Biermann
Miss Dorrit Birgitte Hedegaard Pedersen

     Sweden: Bromma
Mrs. Gote Carl Rickard Tuna (Solweig Marta Margareta Lunden)

     South Africa

     Orange Free State: Florida
Mr. James Neil Bongers

     Transvaal: Pretoria
Miss Kathleen Ann Cairns

     DEATHS

     Reported January 1st to August 31st, 1969

Anderson, Mrs. Albert F. (Eva Carlsen Lind Bone), July 6, 1968, Denver, Colorado (82)
Anderson, Reginald Sherlock, March 1, 1968, Toronto, Ontario, Canada (78)
Backe-Hansen, Mrs. Bernhardine Marie (Hornman), April 7, 1968, Oslo, Norway (84)
Barger, Gerrit Henry, Sr., December 9, 1967, Glenview, Illinois (73)
Brewer, Mrs. Harvey Irving (Irene Deppisch), March 22, 1968, Glenview, Illinois (72)
Brickman, Mrs. Otho Frederick (Eden Kitzelman), December 27, 1967, Des Plaines, Illinois (55)
Burnham, Ernest Justus, February 3, 1968, Philadelphia, Pennsylvania (65)

183

Burton, Mrs. Irene (Irene Robinson), February 18, 1968, Colchester, Essex, England (66)
Campbell, Miss Beatrice, September 17, 1967, Daytona Beach, Florida
Cooper, Mrs. Alfred (Emily Ruffle), May 6, 1968, London, England (93)
Cranch, The Rev. Raymond Greenleaf, November 30, 1967, Bryn Athyn, Pennsylvania (85)
Dijkstra, Miss Jantina, March 22, 1967, Heemstede, Holland (83)
Drinkwater, Benjamin Franklin, March 31, 1968, Denver, Colorado (85)
Ebert, Capt. Charles Dandridge, July 19, 1967 Viet Nam (28)
Everett, Miss Florence Barbara, March 16, 1968, London, England (77)
Glenn, Mrs. Militades Lloyd (Ethel May Schwindt), March 3, 1968, Philadelphia, Pennsylvania (79)
Harleman, Miss Augusta Fredrika, April 18, 1968, Stockholm, Sweden (93)
Hess, John, July 15, 1968, Abington, Pennsylvania (61)
Hugo, William, December 31, 1967, Glenview, Illinois (55)
Izzard, Miss Vera Phyllis, April 21, 1968, Ontario, Canada (38)
Johnson, Richard Levi, March 28, 1968, Richmond, Virginia (73)
Kuhl, Mrs. Denis Major (Rhona Synnestvedt), August 29, 1968, Philadelphia, Pennsylvania (37)
Nemitz, Bert Paul, March 13, 1968, Pittsburgh, Pennsylvania (65)
Odhner, Loyal Daniel, June 9, 1968, Richboro, Pennsylvania (75)
Renn, John Garrett, May 17, 1968, Camden, New Jersey (56)
Roehner, Miss Sophie Ernestine Katerina Wilhelmina, February 27, 1968, Richboro, Pennsylvania (95)
Simons, Sgt. David Richard, January 4, 1968, Viet Nam (23)
Smith, Mrs. Sterling R. (Florence Cline), February 6, 1968, Oakville, Washington (63)
Tilson, Victor Rudolph, April 21, 1968, St. Albans, Hertfordshire, England (81)
Walter, John J., July 15, 1968, Hollywood, Pennsylvania (60)
Zeppenfeld, William Eugene, May, 1967, Inverness, Florida (84)

     DROPPED FROM THE ROLL

Peters, Mrs. John (Marjorie Pearl Miller), Alberta, Canada
Siple, Mrs. Robert F. (Annette Johnson), Erie, Pennsylvania

     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary

     GENERAL CHURCH OF THE NEW JERUSALEM

     (A Pennsylvania Corporation)

     REPORT OF THE SECRETARY FOR THE YEAR ENDING DECEMBER 31, 1968

     MEMBERSHIP

     During the year 1968 the number of persons comprising the membership of the Corporation increased from 331 to 336. The changes in membership consisted of: 8 New Members:

Buss, Peter Martin
Franson, Roy
Horigan, Philip C.
Kline, Glen E.
Parker, Richard
Pendleton, Kirk P.
Rose, Donald L.
Smith, Robert A.

184

3 Deaths of Members:
Anderson, Reginald S.
Burnham, Ernest J.
Nemitz, Bert P.

     DIRECTORS

     The By-Laws of the Corporation provide for election of thirty Directors, ten of whom are elected each year for terms of three years. The Board presently consists of thirty Directors. On June 9, 1967, the By-Laws were amended, changing the time of the Annual Meeting from June to January or February of each year and specified that no election of Directors should be held during the year 1968. The present Directors, with the dates their terms expire, are as follows:

1971     Acton, Elmo C.
1969     Acton, Kesniel C.
1970     Anderson, Gordon G.
1969     Asplundh, Lester
1970     Aspludnh, Robert H.
1969     Brewer, Horace H.
1969     Cockerell, Gordon D.
1969     De Charms, George
1971     Doering, George C.
1970     Ebert, Charles H.
1971     Fuller, Alan B.
1971     Hasen, Alfred H.
1970     Hyatt, Kent
1969     Junge, James F.
1971     Kintner, William R.
1971     Lee, Edward B., Jr.
1970     McCardell, Willard B.
1969     Pendleton, Willard D.
1970     Pitcairn, Garthowen
1969     Pitcairn, Lachlan
1970     Pitcairn, Stephen
1970     Powell, Oliver I.
1699     Pryke, Owen
1971     Rose, John W.
1970     Rose, Roy H.
1971     Stebbing, David H.
1970     Synnestvedt, Ray
1969     Walker, Marvin J.
1971     Walter, Robert E.
1971     Woodard, George H.

     OFFICERS

     The Corporation has four Officers, each of whom is elected yearly for a term of one year. In 1967, when the By-Laws were amended to change the date of the Annual Meeting, it was further amended that the Officers elected in June 1967 should serve until the election of their successors in 1969. Those elected at the Board Meeting on June 9, 1967 were:

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

     At the Board of Directors meeting held October 14, 1967, Bishop George de Charms resigned as Vice President of the Corporation, and Bishop Elmo C. Acton was elected as Vice President to fulfill Bishop de Charms's unexpired term.

CORPORATION MEETINGS

The 1968 Annual Corporation Meeting was held at Bryn Athyn, Pennsylvania, on January 27, this being the only Corporation Meeting held during the year. The President, Bishop Pendleton, presided, and the attendance numbered 75 members. Financial Study Committee and the Salary Committee.
     The Treasurer reported that his group was working on long-range planning to establish a realistic ten-year budget.

185

He said that the financial results for 1967 were very encouraging and noted an increased amount of substantial donations from the members.
     Mr. J. F. Junge reported as Chairman of the Joint Financial Study Committee. He emphasized five major accomplishments of this Committee. These dealt with: 1) developing and encouraging a policy of presenting clear and accurate financial information to the directors and members; 2) preparing five and ten-year budgets; 3) supplying the Salary Committees with the over-all financial picture to enable those Committees to take a realistic long-term view of compensation; (4) supplying the Treasurers with long-term budgets so that in soliciting contributions a proper balance of uses would be presented; and 5) developing a New Church Investment Fund.

     Mr. Robert Walter, Chairman of the Salary Committee, reported on the new Salary and Benefit Program. In addition to increased minimum salaries. revised salary scales and yearly increments, the program provides for an improved Pension and Annuity Plan, a Health Plan, an Investment Savings Plan, and a Financial Assistance Program.

     BOARD MEETINGS

     The Board of Directors held three regular meetings during 1968, the President presiding at two of them, and the Vice President at one. The average attendance of Directors was 22 with a maximum of 26 and a minimum of 18.
     Much of the business transacted at the three Board Meetings was the approval of routine transfers, annual appropriations, and certain small loans.
     Highlighting the January meeting was the report of the Joint Committee on Operations of the Treasurer's Office. Mr. George Woodard, Chairman of this Committee, reviewed his Committee's work in locating a young man with formal education who could assist Mr. Gyllenhaal as a staff member in the Treasurer's office. Mr. Woodard reported that the Committee highly recommended Mr. Bruce Fuller for this position and proposed that Mr. Fuller devote two-thirds of his time on General Church work. The Board of Directors approved the employment of Mr. Fuller and directed that the Treasurer pay two-thirds of the cost of his salary and incidental expenses.
     In May the Directors considered the report of a committee set up to evaluate the use of "Cairncrest" as the General Church office. Mr. Warren Cunningham of the architectural firm of Geddes Brecher Quails Cunningham was present and outlined the feasibility study made by his firm. The Committee and Mr. Cunningham agreed that "Cairncrest" was a feasible building for the General Church uses, and after discussion the Board approved accepting the gift of the home "Cairncrest" and five acres of adjoining property from the Cairncrest Foundation. The Board further approved exercising their option to purchase nineteen acres of land owned jointly by the Estates of Clara D. Pitcairn and Harold F. Pitcairn.
     Also during the May meeting the Board approved the new Salary and Benefit Program which was outlined in detail to the Corporation membership at the Annual Meeting held on January 27, 1968.
     Mr. Gyllenhaal reported at the October meeting that he had received a large gift to establish a fund to enable every member of the Council of the Clergy to attend the Annual Meetings of that body. He said that it was the donor's hope that through further Rifts this fund will assure members of the Council throughout the Church the opportunity to attend all meetings in the future regardless of their places of residence.

186

The donor further expressed that he in no way intended that this fund discourage any Society from continuing to provide the travel costs of its Pastor.
     Mr. K. C. Acton reported that he had prepared an amendment to the By-Laws as he was instructed by the members at the last Annual Meeting. This amendment in effect adopts as a permanent By-Law the temporary nominating procedure presently being followed. This provides that membership on the Board be limited to two consecutive three-year terms. A year must elapse before re-election to the Board. There is a provision which permits the Nominating Committee to place in nomination the name of a Director who has served two full terms if in their opinion they feel that it would be detrimental to the operation of the Board not to have such a Director serve for a third consecutive term.
     Mr. Junge reviewed briefly the history of the New Church Investment Fund and how the use of computers had helped in managing the fund.
     Respectfully submitted,
          STEPHEN PITCAIRN
               Secretary

     TREASURER OF THE GENERAL CHURCH

     REPORT FOR 1968

     For the General Church 1965 saw the culmination of many years of financial planning and growth. The number of unusual accomplishments during the year made it, perhaps, the most significant period in our financial history.
     Of singular importance was the establishment of the New Church Investment Fund. Management of Church investments has always been exceptional. The results have consistently been ahead of the most aggressive institutional investing, and the General Church has benefitted handsomely. Last spring we combined substantially all of our securities with those of other New Church organizations to establish the "New Church Investment Fund." Under the able direction of Mr. James F. Junge, the results have already been very promising, and we anticipate continued long-range improvement in this most vital area of our financial operation.
     Of particular importance to our ministers and teachers was the adoption of the new "Salary and Benefits Programs" last May. In addition to substantial improvement in salary scales, several new fringe benefits are a part of the programs. Two of these are of unusual interest.
     Effective the first of January, 1968 all ministers, teachers, and administrators became participants in an Investment Savings Plan. Under the plan a General Church contribution equal to 5% of each participant's salary is invested quarterly in the New Church Investment Fund for the individual's account. The purpose of this plan is to build up funds for our professional people that in time will enable them to meet the high costs of housing, college education, or such things as travel abroad, as well as adding substantially to retirement income. We believe this plan is unique in the educational and ministerial professions.
     Secondly, a new Health Insurance Plan was put into operation effective July 1, 1968. Developed by the Pension Committee under its chairman, Garth Pitcairn, this plan, paid for by the Pension Fund, offers excellent coverage free to all ministers and teachers.
     During the year the Board of Directors gratefully accepted a gift of the buildings and grounds known as "Cairncrest" from the Harold Pitcairn family.

187

Effective the first of September the General Church took over ownership of "Cairncrest" and assumed full responsibility for its maintenance and operation, thereby establishing a permanent home for the many growing administrative uses of the Church.
     During the summer the financial operation of the Book Center was transferred to the Treasurer's Office, and its accounts consolidated with those of other General Church funds. Sales in the Book Center during the year amounted to $12,800. The figure, however, belies the tremendous amount of detailed work involved in this operation. Most of this has been done by the volunteer services of Mrs. Eldric Klein and Mrs. Charles Schmucker, and we are grateful for their devoted help. Others have also given of their time to help with the work going on in Cairncrest, and they include Mrs. Arthol Soderberg, Mr. Walter Horigan, and Miss Anita Doering. Our thanks also for their help.
     Last fall the General Church received a substantial gift for a new travel fund. The purpose of this fund, which will be increased from time to time, is to enable all members of the Council of the Clergy throughout the world to attend the meetings each year by applying to the Treasurer's Office for expenses.
     As we approached the end of a busy year, our attention was turned to setting up records for the new centralized payroll system. Effective January, 1969, all General Church teachers and ministers in the United States (with the present exception of the Bryn Athyn Society) will be paid through a central process. This has involved a great deal of correspondence to collect the necessary information and establish procedures for payment in each Area. Due to technical problems Societies outside of the United States cannot yet receive this service.
     As you can imagine, all of these new developments resulted in substantial changes in our accounting and operating procedures and put a heavy burden on the Treasurer's Office. Fortunately, during the year we were able to obtain the capable services of Mr. Bruce Fuller from Glenview. Without him we simply could not have handled the additional work. Bruce is administering the new programs and acquisitions, and it is interesting to note that most of his time is spent on work that did not even exist a few years ago.
     While all these changes and some others of a more minor nature were taking place, we were of course continuing the regular financial operations of a rapidly expanding organization. The final results for the year exceeded our expectations-a matter of some relief, considering the expense commitments we have made for 1969 and subsequent years.
     Contributions to general purposes for the second year in a row made substantial gains. Part of the $11,000 increase was due to new and increased contributions in the over-$1,000 category. But a significant part appears to be a favorable response to the aggressive new financial policies that are being implemented by the General Church. You may be interested in the following analysis of the source of general contributions:

                                   1968               1967
                              No.     Amount     No.     Amount
$1-$99                         565     14,798     552     13,409
$100-$499                         98     17,580     84     15,132
$500-$999                         11     8,432          7     5,527
$1,000 and Over                    18     36,271     15     26,234
Totals                         692     $77,018     658     $60,302

188

     During the year we also gratefully received contributions to capital and income from members of the Pitcairn families in excess of $200,000.
     As in the previous year investment income was again inflated by a special circumstance. The first distribution received from the New Church Investment Fund (N. C. I. F.) included a non-recurring amount of accrued income. In spite of this, the fund outperformed our estimates and was responsible for most of the $73,000 increase in operating income.
     Expenditures were approximately as budgeted, increasing by a substantial 16%. Besides the heavy cost of moving and travel to the Ministers' Meetings, largely offset by income from special funds, salary costs were the principal factor in the $38,000 increase.
     Last year's unexpected surplus came as a welcome development in a period when costs are rapidly increasing. For next year we know that the cost of the many new undertakings will be substantial. We are, however, encouraged to believe that we shall be able to meet all these commitments within our available resources.
     Respectfully submitted,
          L. E. GYLLENHAAL,
               Treasurer

     OPERATING INCOME
. . .Where it came from
                                             December 31
                                        1968               1967
Contributions
General Purposes                              $77,081          $60,302
Religion Lessons                              3,205               1,812
South African Mission                         1,504               1,507
     TOTAL                                   $81,790          $63,621

Investment Income
General Fund                                   52,390               41,293
Endowment Funds                              78,976          61,326
Endowment Special                              78,212          63,172
     TOTAL                                   $209,578          $165,791

Subscriptions and Sales
New Church Life                              5,812               5,234
Religion Lessons and NC Education               5,483               1,999
Moving and Travel Funds                         17,854          4,931
U. S. A. Bonds                              1,500               5,699
Sundry                                   269               1,895
     TOTAL                                   $322,286          $249,170

189

     . . . What it was spent for
Administration
Episcopal Office                              $24,136          $22,431
Secretary's Office                         20,928          23,531
Financial and Corporate Affairs               25,468          15,232
Office Building                              10,455          6,825
     TOTAL                                   $80,987          $68,019

Clergy                                   21,821          30,892
Information and Publication                    20,371          17,089
Education
Religion Lessons and NC Education               19,805          12,698
Grants to Local Schools                         22,923          12,130
Other                                        1,692               5,603
     TOTAL                                   $44,420          $30,431

Pastoral Support
Grants to Societies                         10,438          10,825
Area Grants and Travel                         30,351          28,473
Nonresident Areas                              19,663          22,092
Special Services                              5,326               -
     TOTAL                                   $65,778          $61,390

South African Mission                         21,143          21,454
Missionary                                   2,613               720
Pension Fund Contributions                    7,590               -
Other                                        7,771               3,864
     TOTAL                                   $272,494          $233,859

Special Appropriation for
Moving Expense Reserve                         $10,000          $7,000
Equipment                                   14,000               -
Unappropriated Balance                         $25,792          $8,311

190

COMPARATIVE STATEMENT OF FINANCIAL CONDITION
Assets
                                        December 31
                                        1968               1967
GENERAL FUNDS

Cash                                        $55,709          $74,681
Accounts Receivable                         43,992          15,170
Loans Outstanding                              63,364          54,164
Investments-N.C.I.F.-Group Fund               794,882          513,191
U. S. A. Bonds                              1,038               247,641
Other Securities                              114,032          50,430
Buildings and Grounds                         113,785          --
Real Estate                                   29,899          39,899
Inventory-Publications                         12,670          7,558
Prepaid Expense                              8,418               4,915
Due from Other Funds                         2,563               2,563
     TOTAL                                   $1,240,352          $1,000,212

     LOAN FUNDS
Cash                                        $645               $1,611

Loans Outstanding                              33,085          33,085
Investments-N.C.I.F.-Group Fund               87,178          81,067
     TOTAL                                   $120,908          $115,763

     ENDOWMENT AND TRUST FUNDS
Cash                                        $134,960          $90,603
Investments-N.C.I.F.-Group Fund               4,959,618          3,105.078
U. S. A. Bonds                              -               496
Other Securities                              155,369          1,683,919
     TOTAL                                   $5,249,947          $4,880,096

SOUTH AFRICAN MISSION FUNDS
Cash                                        $11,012          $11,531
Loans and Accounts Receivable                    3,998               1,768
Investments-Building Society                    64,624          66,386
Real Estate and Office                         3,977               1,410
     TOTAL                                   $83,611          $81,095
TOTAL ASSETS                              $6,694,818          $6,077,166

191

     Accountability
                                        December 31
                                        1968               1967
GENERAL FUNDS
Accounts Payable                              $46,398          $14,410
Contributions for Future Expenditures          18,232          21,627
Due to Other Funds                         16,805          16,805
Unexpended Funds
Restricted                                   60,344          75,354
Appropriated                              9,613               4,180
Received for:
Contingencies-U. S. A. Bonds                    --               247,641
Investment Savings                         23,144           -
Pastoral Moving                              8,312               13,034
Other                                        7,743               8,619
Unappropriated Income Surplus                    206,513          166,421
Principal of Book Center                    7,267               -
Net Worth                                   835,981          432,121
     TOTAL                                   $1,240,352          $1,000,212

LOAN FUNDS
Building Revolving Fund                         $120,908          $115,763
     TOTAL                                   $120,908          $115,763

ENDOWMENT AND TRUST FUNDS
Funds Functioning as Endow (Sheet 5)          $723,264          $620,134
Endowment Nonexpendable (Sheet 5)
Income Restricted                              1,186,709          1,027,967
Income Unrestricted                         896,811          842,621
Special Endowment (Sheet 5)                    2,295,700          2,254,073
Trust Funds (Sheet 5)                         147,463          135,301
     TOTAL                                   $5,249,947          $4,880,096

SOUTH AFRICAN MISSION FUNDS
Accounts Payable                              $60               $1,298
Mission Reserve Fund                         82,596          77,668
Trust Funds                                   535               480
Special Funds                              420               1,649
     TOTAL                                   $83,611          $81,095
     TOTAL FUNDS                              $6,694,818          $6,077,166

192

     EDITOR OF "NEW CHURCH LIFE"

     Additional pages were not needed in 1968. In order of space used, the normal total of 576 pages was made up as follows:

                                   Pages
Articles                              308.5
Reports                              67.5
Sermons                              60.5
Editorials                              36
Church News                              26
Announcements                         22
Miscellaneous                         15
Talks to Children                         10.5
Communications                         8
Directories                              7
Reviews                              5
                                   576

     Last January it was agreed that members of the Council of the Clergy should file their reports to the Bishop in September, which meant that two reports of the Council of the Clergy were published in 1968. This, together with the fact that other reports include that of the dedication of Pendleton Hall, accounts for the large number of pages required for reports. There was some improvement in the amount of Church News received, but more could still be done to strengthen this department.
     Excluding editorials, news notes and reports, the contents of NEW CHURCH LIFE in 1968 came from 38 contributors-29 ministerial and 9 lay, the latter including two ladies. Thanks are due to them fro their offerings, and also to our reporters in societies and circles, some of whom were appearing for the first time.

     CIRCULATION

     Figures as of December 331, 168, supplied by the Business Manager show that paid subscriptions increased by 71, and that there was a decrease of 69 gratis subscriptions. Total circulation is shown in the following tabulation:

Paid Subscriptions
Bus subscriber           832
Gift                    382                    1214          1143
Free to our Clergy, Libraries, etc.               215          284
                                        1429          1427

     Respectfully submitted,

          W. CAIRNS HENDERSON,
               Editor

193

     OPERATING POLICY COMMITTEE

     The Operating Policy Committee of the General Church, having fulfilled the functions for which it was formed, had no meetings during the year and now is disbanded.
     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary

     PUBLICATION COMMITTEE

     The General Church Publication Committee this year has considered a number of manuscripts, some of which it hopes to bring into print next year. While we may move slowly in our editorial decisions for want of manpower, we are very interested in new material. In addition, the active efforts of the Book Center are encouraging the use of all the material we publish.
     The reprint of the Hymnal was completed this year.
     A thorough correcting of the negatives of the Liturgy, together with its reprint have occupied a great deal of our attention. We owe considerable thanks to the Rev. W. Cairns Henderson for his careful proof-reading as well as to many laymen who helped with the proofing of both the music and the manuscript. (Reprints are expected early in 1969).
     Magic Spectacles was published, under the editorship of the Rev. Frederick L. Schnarr. He was assisted in the art work and many of the other details by a very active lay committee in Washington. The original work by Chauncy Giles was thoroughly revised by Mrs. Raymond David. We hope this will be a useful addition to our children's literature.
     During the year we developed guide lines as a basis for a division of responsibility between our committee and the Academy Publication Committee. (See NEW CHURCH LIFE.) As a result, we will have a considerably larger responsibility in the publishing of new material, and also in reprinting much of our Church's existing literature.
     We would like to close by expressing particular appreciation for having Mr. Bruce Fuller on our committee to handle the many transactions with the printers and also for his fine management of the Book Center.
     Respectfully submitted,
          ROBERT S. JUNGE,

               Chairman

     RELIGION LESSONS COMMITTEE

     Religion Lessons. As of December, 1968, 97 pre-school children and 532 of kindergarten through junior high school age were enrolled in the Religion Lessons program. The total of 629 enrollment is approximately the same as in the last several years. 13 regular committees, 7 area committees under the direction of the local pastor, and 2 special committees keep in contact with the children and their parents and supervise the children's work by mail. Well over 100 persons are involved in the work, all volunteers except for the office staff. The church is certainly indebted to these ladies for their fine work and dedication.

194

It is because of them that as Director I frequently receive letters expressing sentiments like this one: "We would like to contribute the money we collect in our family worship services to that function of the Church which most directly contributes to our spiritual lives while we are in these isolated circumstances. It is our feeling that the General Church Religion Lessons Committee fulfills this requirement best. Will you please use this money and whatever contributions we may send from time to time in the future for whatever uses the Committee may wish."
     The work of revising the lessons better to meet the states and needs of today's children is progressing, although slowly. Under consideration is revising the Religion Lessons curriculum to bring it into better co-ordination with the religion curriculum of our day schools and to make the lessons more adaptable to Sunday School needs. A course on Heaven and Hell prepared by the Rev. B. David Helm is currently appearing in serial form in NEW CHURCH EDUCATION, and in time will be a welcome addition to the Religion Lessons course offerings.
     New Church Education now has a circulation of 623, which is the best yet.
     Sunday School development has reached a kind of plateau with all church centers providing continuing religious instruction programs accommodated to their respective needs and limitations. In many cases the Religion Lessons materials form the basis of these programs; but as is proper and desirable there are frequent variations and additions to these lessons. For the past several years ministers active in Sunday School work have met twice a year as an advisory committee to investigate and review various aspects and needs of the work. It is this group that is considering the revision of the Religion Lessons curriculum and lesson content.
     Printing and Publishing. Increasingly the Religion Lessons facilities are being used to meet the short-run printing and publishing needs of the General Church, the Academy and the Bryn Athyn Society. Most of these needs are for lecture notes, report forms and other educational materials, school papers, articles, programs, and the like, although on occasion we have the honor to print major studies such as Professor Gladish's A History of New Church Education, or to reproduce articles in publications now out of print. The volume of this printing and publishing work is now such that there is need to upgrade our printing and ancillary machinery with faster more automatic models. These are also needed to offset by savings in time and wastage our increased labor and material costs. Paper and other printing and publishing supplies have gone up about 20% on the average during the past year. And our wage scale while still very modest has also gone up somewhat.
     Personnel. After many years of devoted and skilled work with us, Mrs. Bryon Gates left us in June to move to Indiana, where Mr. Gates' work had called him. Her loss was a serious blow, particularly as there was little time to find and train a replacement. With the willing help of several persons, some skilled and some not, we were able to cope with our printing needs until October, when Mrs. Edward Packer, Jr., rejoined our staff. She is a skilled and efficient worker and is in full charge of our print shop. Mrs. Al Tolson continues to be in charge of our file room, and has now taken over all our typing needs. These two ladies with the addition of Mrs. A. Kolbe and Mrs. B. Clymer now form our regular office staff.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Director

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     SOUND RECORDING COMMITTEE

     A Catalogue supplement issued in 1968 added 240 new titles, which means that 2181 recordings are now available in the circulation library. These accessions came from Bryn Athyn, Chicago, Cincinnati, Glenview, Kitchener, Pittsburgh, San Francisco and Toronto. Next year the Catalogue will be due for complete revision, which comes every three years.
     In the twelve months ending September 30, 1968, circulation increased from 1019 to 1098. However, 166 tapes mailed out were shared by another listener at their destination for a total circulation of 1264. In addition to ordinary circulation, 101 blank tapes were mailed, most of which were returned bearing new recordings; 26 music tapes were requested; and 18 copies were made; for a total of 1243 tapes handled. During the same period a total of 1565 of the Visual Education Committee's slides has been mailed to borrowers.
     The treasurer reported that as of September 30, 1968, Committee net worth stood at $18,178.90, an increase of $2,885.07. Total income for the year was $8,692.05, and total expenses were $5,806.98. However, the Committee agreed at its annual meeting in September to make substantial replacement of old equipment. The cost of this operation will not show until next year.
     Mr. Willard Thomas has been succeeded as executive vice chairman by Mr. Richard Goerwitz. In thanking Mr. Thomas for the services he rendered during his relatively short period in office we would welcome Mr. Goerwitz to his new post. His interest and enthusiasm already auger well for the future.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman

     AN INVITATION

     The Bryn Athyn Boys Club is holding its summer camp August 9th to 23rd. Any New Church boy who has not had an opportunity to join the Club is also welcome to attend if he has completed the fifth grade; the oldest boys at camp are those who have just completed the eighth grade. Boys may attend either one of the two weeks of camp; we do not plan to separate them by age groups this year. The charge will be $33.00 per boy for a one-week stay, including insurance.
     We will again be at our new Camp Lamoka, near Towanda, Pa. It is a beautiful place, with streams, mountains and many other attractions. If you are interested, please contact me for further details. Those in the Detroit area should contact Mr. Vance Genzlinger, and in the Toronto area, Mr. Richard Parker. Due to the amount of planning necessary, we cannot guarantee to accommodate inquiries made after June 15. Daniel B. McQueen, Director, Bryn Athyn, Pa., 19009.

196

NO PAPER POPE! 1969

NO PAPER POPE! Editor 1969

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. Notifications 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.
     When Luther called Protestants back to the authority of the Bible as against that of the Pope and the church, he was taunted with having substituted a "paper pope" for the Bishop of Rome. The question has been asked whether, in accepting the authority of the Writings, we do not, in fact, believe in a paper pope. The answer is that we do not.
     According to the Catholic Church, Rome is the mother of the Bible. Therefore the Bible is subject to the authority of the church. The true meaning of Scripture was committed to the apostles, who taught it before the Gospels were written, and by apostolic succession the authority thus invested in them has descended to the priesthood through the popes, who as Peter's successors, are infallible interpreters of the Bible.
     Now the Writings nowhere claim to be an interpretation of Scripture. Acceptance of their authority means belief that they are the Word itself, and therefore the Divine doctrine which is the Lord. If the New Church looked to Swedenborg as its authority, or formulated its interpretation of the Writings and set that up as the authority, it might be said to believe in a paper pope, but not when it regards the Writings as the Word of the Lord and as speaking with Divine authority. The Pope is one man who claims to be infallible; the only infallible Man is the Lord, and infallibility is to be found only in His Word.
     Furthermore, while the Writings speak with Divine authority, they do not demand submission. They insist that acceptance of their teaching can take place only in freedom and reason, that it is from within and is not imposed from without. This is not how papal authority is exerted.

197

LIMITS OF OBEDIENCE 1969

LIMITS OF OBEDIENCE Editor 1969

     Referring to an editorial on obedience in the January issue, a reader asks whether there are times when personal morality forbids obedience to certain laws of one's country. We are to love our country, but what if our country is doing evil things! If a civil or moral law contradicts one of the Lord's Divine laws we would try to change it, and if this were not possible we would not want to obey it. Where, this reader asks, does the church stand on these questions!
     We do not, of course, speak for the church, but it may be said that on these, as on all other questions, the church's stand is on the teachings of the Writings. Therefore the church does not teach or advocate disobedience to or rebellion against the civil order because the Writings do not endow man with any "right" of rebellion against civil law. Their teaching points directly to law and justice as foundations of society. Yet it should be noted that there are certain passages which imply that obedience may be withheld from an unjust ruler or government, and that we may refuse to obey laws that are unjust.
     The principle which allows for such exceptions is that government is actually a Divine function on the civil plane, a function that is adjoined to those who exercise it; and that it is separated from them, or they separate themselves from it, when they do so unjustly. Under this principle the test is whether a law seems to be just; and if it does not, the intent in disobedience should be that it may be replaced by one to which the Divine is adjoined.
     While the principle is clear there may be uncertainty as to its application. Yet we are given certain guidelines. Our concept of justice should be that which is found in the Word and our evaluation of the laws of our country should be based on that concept, not on the ideas of self-intelligence or the impulses of natural good. The natural rational may rebel against certain laws, not because they are unjust, but because it is its nature to rebel. The questions we should be most interested in answering are: does a law seem to promote the common good, even if it is unpopular with some?, and if it does not: is the form of disobedience we then contemplate constructive and useful? It may not be easy to answer these questions, but to be rational is not always easy either.
     Part of the problem is the assumption of the sacredness of conscience, of its unquestionable superiority to law. The New Church man who finds his conscience at variance with a law has an obligation to examine his conscience as well as the law to see whether it is true or false, for one may be wrong as well as the other; and the only conscience from which he can rightly dissent is one formed from the truth of the Word.

198

"IF CHRIST BE NOT RISEN" 1969

"IF CHRIST BE NOT RISEN" Editor 1969

     Apostolic preaching centered in the truth of the Lord's resurrection, and Paul wrote to the Corinthians: "If Christ be not risen, then is our preaching vain, and your faith is vain." The two foundations of the Christian faith, and that of the New Church, are the Virgin Birth and the Lord's resurrection and ascension; yet both are doubted or denied today. By many the Virgin Birth is treated as a myth-a story which conveys a truth but is not in itself true; and it is said that the only historical fact we have concerning the end of the Lord's earthly life is that He was crucified. That He rose, was seen, and then ascended into heaven, is not fact but a "faith experience" of His followers.
     It is true that we cannot prove the Lord's resurrection in such a way as to silence all doubt. That He said He would rise again and His followers testified that He did is not in itself proof. Nor is the fact that Christian preaching and the Christian faith would be vain if He had not risen irrefutable proof of His resurrection, for men have taught and believed in vain hopes many times. But what of it? Assurance of Divine things does not rest upon proof, and faith has assurances far more profound than those which proof gives.
     When we turn to the internal sense of the Word, we find assurances that are convincing to the self-evidencing reason of love and of truth. There we learn that the love from which the Lord became incarnate is the Divine love itself, the infinite love of saving the human race. That love could be in the Lord as His soul only through a virgin conception and birth of one who was a virgin; His conception could be only of the Divine. The Lord's end in fighting against and subjugating the hells and in glorifying His Human was the conjunction of men with the Divine in His Divine Human, and thus their salvation. But that end could not become an effect, could not be realized, until the Lord had put off the maternal human entirely, and in His Divine Human ascended above the heavens into union with the Supreme Divine, for it is in that union that the conjunction of men with the Divine is effected.
     Thus if the Lord be not risen the end of the Divine love has not been achieved and the Incarnation has been in vain. But when we know who it was that became incarnate, and why, we can have no doubt of His resurrection, for in it He achieved His purpose. If this be a faith experience, then again, what of it? Only the faith of love can know beyond a doubt that the Lord rose on the first Easter morning, and this from the Word, not on the testimony of others, for the Word touches the hearts of those who believe in it and they know that it is true. Such faith is its own proof and it needs no other.

199

HUMAN LIFE ON OTHER PLANETS 1969

HUMAN LIFE ON OTHER PLANETS FRED ELPHICK 1969

     Editor of NEW CHURCH LIFE:
     Speculation, idle or otherwise, is one of our favorite pastimes, and nowhere have we had a better opportunity of indulging in it than on the subject of life on other planets, in particular, the Moon. Recent events have come uncomfortably close to putting an end to such discussion; uncomfortably, that is, for those with one eye on the latest space-probe and the other, slightly out of focus, on Earths in the Universe.
     Presumably, if scientists were about to prove the existence or otherwise of the Most Ancient Church on earth, some might find a similar chill wind cooling their beliefs. But there is comfort in the fact that there is no prospect of such proof being provided.
     In the case of the possibility of human life on the planets, however, the position appears to be very different. On the one hand, we have descriptions in the Writings of the spirits and inhabitants of nearly all the planets in our solar system, plus five other planets outside it. On the other hand, men are sending probes to Venus and Mars and actually traveling to within a few miles of the Moon. Some hint darkly that they will not be allowed to land, although they have no difficulty in accepting the fact that people can travel in the spiritual universe.* They hold that for men to discover human beings on other planets would amount to a miracle compelling belief in the Writings. But this takes no account of the well-known ability of men to explain away anything which would lead to a belief in a creator of the universe, however unlikely the alternative may be. If one can accept that life on this planet is the product of blind chance, one has only to add a few zeros to the already enormous odds against such an event to include the whole of the solar system. All that is necessary is to "initiate reorientation of basic thought-patterns."
     * EU 6
     But is it the purpose of Divine revelation to tell us physical facts? The answer must undoubtedly be, Yes!, especially where the spiritual truth depends on the natural truth actually being so, as in the Virgin Birth.
     What, then, is the spiritual truth resting on the existence of men on the other planets? It is that there shall be a heaven from the human race and that the universe was created for no other use.*
     * EU 3, 4
     "The angelic heaven is so immense that it corresponds to each single part in man, myriads [of angels corresponding] to each member, organ and viscus, and to each affection of them; and it has been given me to know that this heaven, as to all its correspondences, cannot possibly exist except from the inhabitants of very many earths."*

200

The series of passages from which the above is quoted gives such compelling reasons for belief in an inhabited universe that they are very easily accepted.
     * EU 5
     But what about the Moon? One could infer the existence of men on the Moon from the general teaching that where there is an earth, there is man. But there is no need. It is true that we do not have in the Writings the direct statement: "There are people on the Moon"; but we do have: "It is known to spirits and angels that there are inhabitants even on the Moon, and likewise on the moons of satellites, which are about the earth Jupiter and the earth Saturn. Even those who have not seen spirits from them, and spoken with them, entertain no doubt that there are human beings upon them, for they, too, are earths, and where there is an earth, there is man; for man is the end for the sake of which an earth exists, and nothing has been made by the Supreme Creator without an end. It may be evident to anyone who thinks from reason in any degree enlightened that the end of creation is the human race, in order that there may exist a heaven from it."*
     * EU 112. Cf. SD 3244
     But are the descriptions accurate in relation to space and time? Note this description in Earths in the Universe 167, on the Fourth Earth in the Starry Heaven. "The sun of that earth, which is to us a star, appears there flaming, in size almost a fourth part of our sun. Their year is about two hundred days, and each day fifteen hours relatively to the length of days on our earth. The earth itself is one of the least in the starry heaven, being scarcely five hundred German miles in circumference. The angels stated these particulars from a comparison made with things of the like kind on our earth, which they saw in me, or in my memory. Their conclusions were formed by angelic ideas, whereby are instantly known the measures of spaces and times, in a just proportion relatively to spaces and times elsewhere. Angelic ideas, which are spiritual, in such calculations immensely surpass human ideas, which are natural." [Italics added.]
     How can we escape the implications of such passages, and, more important, why should we wish to?
     FRED ELPHICK,
21b Hayne Road, Beckenham, Kent, England

201

Church News 1969

Church News Various 1969

     LONDON, ENGLAND

     Let us begin this report al ground floor level-literally! For the floor of Michael Church has just recently been covered with chipboard and overlaid with cream and pale blue tiles which form a pleasing pattern and give a bright clean appearance. The work was supervised and carried out by Mr. Reg Law with a team of helpers including the pastor.
     The past year has been one of much activity for the pastors in England, responsibility for the following projects being shared by the Revs. Frank and Donald Rose: The Young People's Week End held at "The Rock," Frinton on Sea, attended by the record number of 37 young people aged from 12 years upwards and the first of its kind to be held at a Conference Center; The First European Assembly, which took place at the University of Essex, Colchester, from 19th to 21st July and which had an "all time high" of 242 people for the Sunday Service; the Tenth British Academy Summer School at Culford, Bury St. Edmunds, with a record attendance of 13 students, not counting week-end students. In September the Rev. Donald Rose headed a group of 17 adults and 25 children on a week's vacation to Madryn Castle in North Wales, during which time he gave doctrinal classes on five occasions and arranged the subject matter for three grades of Sunday school classes each morning; classes which were thoroughly enjoyed by all the children.
     When one considers that the preparation for all these activities is coupled with regular doctrinal classes and reading groups, Continental and other visits as well as the normal Sunday services we begin to realize that our pastors do not spare themselves.
     The Assembly and the Summer School gave us an opportunity to hear both Bishop Elmo Acton and the Rev. Cairns Henderson preach at Michael Church, as well as take a doctrinal class each at Swedenborg House. It also allowed us to meet Mrs. Acton and Mrs. Henderson and daughter Annette, all of whom gave us great pleasure.
     Looking back, 1968 seems to have introduced many innovations. For example, to enable the children to enjoy the occasion we celebrated the 19th of June with a mock sports day on the preceding Sunday afternoon at Dulwich Park, an unusually spacious and beautifully landscaped park in South London. Races were run by young and old alike; games of skill mocked our pretensions to a straight eye or judgment of distance; and so obviously were we enjoying ourselves that we were joined by several young strangers who were only too happy to compete with our own youngsters. The actual 19th of June was celebrated in the Wynter Room at Swedenborg House and took the unusual form of a dramatization of the Gothenburg Trial, "the most important and the most solemn" trial since the crucifixion of the Lord. The various parts were spoken with artistry and a sense of the occasion which brought the trial alive to the audience and afforded much interest. During the interval coffee and biscuits were served.
     Another innovation was the invitation from the pastor to three representatives from the Women's Guild to attend the Pastor's Council meeting in October. This proved fruitful of ideas and the Guild is hopeful of representatives being invited to other such meetings. The New Church Men's Club also invited ladies to their November meeting, when Mr. Stanley Wainscot gave an address on "Remains," and the Women's Guild reciprocated with an invitation to the gentlemen to hear Miss Irene Searle speak on her recent visit to Bryn Athyn. Such intercourse makes for healthy discussion and exchanges of ideas from which the church must inevitably benefit.

202

     It is with a deep sense of personal loss that we record the passing into the spiritual world of several old friends and members of Michael Church during 1968. Mr. Victor Tilson in April, in his 81st year, he and his wife Catherine having just celebrated their 58th wedding anniversary a few months before. Mrs. Percy Dawson, whose hospitality was extended to innumerable overseas visitors, died in November in her 75th year, and Mrs. Alfred Cooper, associated with Burton Road for many years, died in March in her 93rd year.
     It is impossible to close this report without mentioning how much we miss the Rev. and Mrs. Frank Rose. Although pastor first of the Open Road and subsequently of the Colchester Society, Frank had become a pretty familiar part of the London scene and one could expect to have a cheery word with him fairly frequently at Swedenborg House or Burton Road. We wish him and Louise and their family well in all their future undertakings.
     ISABEL ROBERTSON

     25TH GENERAL ASSEMBLY

     On the invitation of the Bryn Athyn Church, the Twenty-fifth General Assembly of the General Church of the New Jerusalem will be held in Bryn Athyn, Pennsylvania, from Tuesday, June 16, through Friday, June 19, 1970.
     All members and friends of the General Church of the New Jerusalem are cordially invited to attend, and because of the special significance of the occasion-the 200th anniversary of the New Church-it is hoped that as many as possible will plan to do so. Further announcements and the program will be published in later issues of NEW CHURCH LIFE.
     WILLARD D. PENDLETON,
          Bishop

     54TH BRITISH ASSEMBLY

     The 54th British Assembly of the General Church of the New Jerusalem will be held at the University of Essex, Wivenhoe, Colchester, England, Friday, July 18, through Sunday, July 20, 1969, the Rev. Bjorn A. H. Boyesen presiding.
     All members and friends of the General Church are cordially invited to attend.
     Assembly guests who wish to make reservations for accommodation at the University of Essex can do so by writing to Mrs. S. Best, Walford Cross, nr. Taunton, Somerset, England.
     WILLARD D. PENDLETON,
          Bishop

     SONS OF THE ACADEMY

     The Annual Meeting of the Sons of the Academy will be held in Detroit, Michigan, on Saturday, May 3, 1969, at 9:30 a.m. There will be a banquet in the evening.
     A meeting of Theta Alpha will be held at 2:30 p.m., on Saturday, May 3.

203

ACADEMY OF THE NEW CHURCH 1969

ACADEMY OF THE NEW CHURCH Editor 1969

     Announcements


     SCHOOL CALENDAR 1969-1970

     Ninety-third School Year

     1969

Sept.      3 Wed.      Faculty Meetings
      4 Thur.      Dormitories open (students must arrive before 8:00 p.m.)
               Secondary Schools Registration: local students
               College Registration: local students

     5 Fri.      Secondary Schools Registration: dormitory students
               College Registration: dormitory students

     6 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
     8 Mon.      Classes begin in all schools

Oct.      17 Fri.     Charter Day
     18 Sat.      Annual Meeting of Corporation

Nov.      24-26 Mon.-Wed. Term Examinations
     26 Wed.      All schools. End of Fall Term
               Thanksgiving Recess begins after classes
     30 Sun.      Dormitory students return before 8:00 p.m.
Dec.      1 Mon.      Classes resume in all schools
     12 Fri.      College: Christmas Recess begins after classes
     17 Wed.      Secondary Schools: Christmas Recess begins after classes

     1970

Jan.      4 Sun.      Dormitory students return before 8:00 p.m.
     5 Mon.      Classes resume in all schools

Feb.      2 Mon.      Final date for applications for 1970-1971 school year
     12 Thur.      Lincoln's Birthday Holiday

Mar.      11-13 Wed.-Fri. Term Examinations
     13 Fri.      All schools: End of Winter Term
               Spring Recess begins after classes
     22 Sun.      Dormitory students return before 8:00 p.m.
     23 Mon.      Classes resume in all schools

May      15 Fri.      Joint Meeting of Faculty and Corporation
     29 Fri.      Memorial Day Holiday

June      8-10 Mon.-Wed. Term Examinations
     13 Sat.      President's Reception
     15 Mon.      10:30 a.m. Commencement Exercises
               Secondary Schools: End of Spring Term

     NOTE: At the beginning of the Thanksgiving, Christmas and Spring recesses, student workers remain after classes for student work. Some college student workers will continue in their duties until secondary schools recess begins on December 17.

205

DISTINCTIVENESS 1969

DISTINCTIVENESS Rev. LOUIS B. KING 1969

NEW CHURCH LIFE
VOL. LXXXIX          MAY, 1969               No. 5
     "And Naboth said unto Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee." (I Kings 21:3)

     Perhaps it seems strange to us that Naboth should be so insistent in his refusal to sell his vineyard to King Ahab, or even to exchange it for one of greater worth. Yet when we come to see the spiritual truth within this story it becomes as clear to us as it is important in our lives. For Naboth represents a genuine spiritual church, which we believe the New Church to be, while King Ahab symbolizes the conceit of self-intelligence which has come to rule in those segments of the Christian world wherein eternal values have given way to godless materialism. The vineyard of Naboth may be likened to the doctrines of the New Church-the ideals and distinctive principles and practices which have been derived from conscientious study of the Writings. Jezebel, the wife who completely controlled her husband and king, represents the love of externals apart from their use, which at this day appears to dominate completely the world about us. Such love is evil, for it looks primarily to comfort and pleasure in ultimate things; regarding as spiritual things relatively natural, such as social reform, harmonious human relationships, and civil and moral formulas which militate against any distinctions-imposing arbitrary equality on nearly everyone and everything.
     The lesson that our story would convey is one of warning: warning against that love for externals which denies the Divinity of the Lord, which ridicules any belief in a Divine providence, which scoffs at the concept of an eternal marriage, Divine in origin and purpose. Every church since the beginning of time has been destroyed by this love, and it remains a constant and deadly threat to the New Church.

206

For the love of externals is inherent in each one of us. It views the world about us, delighted in the confirmation of fallacies which enter through the senses; and when fallacies are confirmed, they become falsities and begin to destroy the goods and truths of the church. With such subtlety does this take place that the individual is often self-convinced that some outward act of charity justifies this compromise of principle, yea, demands it.
     Naboth was forbidden by the Lord to part with his vineyard. In like manner the Writings forbid us to endanger or lose the spiritual truths which we have been given. We must live these truths and at the same time protect them by protecting ourselves against the love of externals which continually presses in upon us from without. As Jezebel controlled Ahab, so this love of externals controls the environment around us. It is a powerful, persuasive love, capable of possessing any man who is not constantly on guard against it unless he shares and participates, at least to some degree, in the protective benefits of distinctiveness.

     Now there is only one thing truly distinctive about the New Church, and that is the belief that the Writings are the Word of God: that they are the Word of God in His Divine Human, speaking to the church as its sole law and authority. In this, His second coming, the Lord reveals Himself to the rational mind as truth-as the Divine truth of doctrine applicable to life. For the first time the purpose of the Divine will is clearly revealed to man. We see that the Divine will looks to man's eternal happiness. We see that it is love itself and life itself. We see also that man's humanity is nothing more than the ability to receive and reciprocate this Divine will or life. For man is distinguished from brute animals by this very ability to receive and return Divine truth. In the degree that we receive and respond to Divine truth or, what is the same thing, love and co-operate with the Divine will, do we love the Lord, do we love use.
     The Writings reveal the nature and purpose of the Divine will. They tell us that it is a Divinely Human force which looks unceasingly to the formation of a heaven from the human race. They reveal also that the Divine will is to be fulfilled through men who come to know and love and co-operate with its Divine ends. Reception and response to the Divine will are presented to us as the doctrine of use, for the Divine will is use itself. Therefore we are useful when we co-operate with the Divine when we love the truths of the Writings and live according to them. It is our love for the Lord, or our desire to fulfill His Divine purpose as it is revealed to us in the Writings, that qualifies our distinctiveness.
     It is this love for the Writings, and for protecting and promoting this love of use, that has brought our distinctive organizations and customs into being.

207

As the soul weaves a body correspondent to its nature, so this new love of use produces ultimate forms of social life, education and family relationships expressive of its quality. Our church will continue to be distinctive only as long as its external activities and customs are motivated by and expressive of a love for spiritual truth and its application to life.

     We are taught that "they who are to be of this New Church, which is the New Jerusalem, will be gathered together, inaugurated and instructed."* That is, those who are to be of the New Church will come together into a distinctive external organization, where desired, a community; they will be inaugurated by a distinctive baptism; and they will be instructed by a distinctive priesthood. We are taught further that "the spiritual sense of the Word is revealed in order that a New Church may be established into which those who are of the former church are invited"**; in some quarter of the globe a New Church will rise up, the present one remaining in its external worship, as the Jews do in theirs"***; and that "after the Jewish Church had been consummated, the Primitive [Christian] Church was set up from the Gentiles, the Jews being rejected; so, too, will it be with this Church, which is called Christian."**** And we read, finally: "That the Lord is about to form a New Church. At that time there will not be any doctrine in the old church, and therefore they must flee from it. That there is no longer any understanding of truth, except with those who are in the Word and are of the New Church. That then the Lord by truths of the Word will destroy all falsities, that the doctrine of the New Church may teach nothing but the truth."*****
     * AR 813
     ** AE 948
     *** AC 1850
     **** AC 2986
     ***** AR 707
     These statements of the Writings teach clearly that the New Church is to be entirely distinct from the old. It is to have a new organization, a new baptism, a new priesthood. In short, it is to have a new Christian religion founded upon a new revelation of the Lord's Divinely Human will. And since religion is of life, it must have a new and distinctive life principled in the truths of the Writings. For "doctrine alone does not make the church in man, but a life according to it."* Foreseeing the establishment of the New Church the Lord declared: "Behold, I make all things new." And foreseeing that the life of the New Church would continually be surrounded and threatened by the love of pleasure and of the infiltration of materialistic philosophies He forewarned: "And there shall in no wise enter in anything that defileth, neither whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life.**
     * AC 10763
     ** Revelation 21:5, 7

208

     For reasons known to the Lord alone, we have been selected to receive and promote the Heavenly Doctrine that we may worship the Spirit of truth in His second advent. The truths of the Writings are our responsibility to protect and pass on. But to accomplish this greatest of uses we must develop and maintain unqualified distinctiveness. Speaking to the sons of Israel, but referring spiritually to the New Church, the Lord said: "And the Lord hath avouched thee this day to be His peculiar people, as He hath promised thee, and that thou shouldest keep His commandments: and to make thee high above all nations which He hath made in praise, and in name, and in honor; and that thou mayest be a holy people unto the Lord thy God, as He hath spoken."*
     * Deuteronomy 26:18, 19
     The sons of Israel were a peculiar people because of their representation. Lest they destroy this representation they were forbidden to mingle with the nations about them. The New Church, however, is a peculiar people because the Writings have been entrusted to its care; and just as the Israelites became a "holy people unto the Lord" by obeying the Lord's commands, so the New Church will become a holy nation by preserving the purity of the Writings in its life, for by a holy nation is signified a church wherein love of spiritual truth rules.
     Through no merit of our own we have been gifted with Divine and holy truth, to nurture and protect it in the midst of fallen religions; and, like the Israelites, we are warned to beware of mingling the truth with the falsities abounding on all sides. Yet it is difficult to be set apart as a religion, for religion is of life; it penetrates every least component of our lives. Danger is ever with us: the temptation to be as other nations, to accept the easy way of watering down and accommodating absolute truth so that it is palatable to those who demand compromise. There is only one instance in which compromise is completely wrong, and that is in regard to Divine truth, for truth alone is absolute.
     We must not be like the sons of Israel who "gathered themselves together unto Samuel, and said: Now make us a king to judge us like all nations. . . . And the Lord said unto Samuel, Hearken unto the voice of the people . . . for they have not rejected thee, but they have rejected Me."*
     * I Samuel 8: 4, 5, 19-21
     Is it not the easy way to reject the Lord's rule, to waive responsibility and the hardships of a "peculiar people"?

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Is it not more delightful and gratifying to go the way of the world, and to justify this attitude by exclaiming "we are no better than anyone else"? Those who do this fail
to realize, however, that men are chosen because of the use they are created and equipped to perform. They are selected and set apart by virtue of the responsibilities the Lord entrusts to their care. No man is better than another because of the use he has been given, but a man can destroy his usefulness by shunning his responsibilities because of external pressure to become as others.
     Like Naboth, we are offered a great and worldly price for our vineyard of New Churchmanship; a rich and powerful external culture would purchase it for assimilation into and subordination to itself. But the Lord has forbidden us to part with the "inheritance of our fathers."

     The church cannot survive with us unless we develop principles of distinctiveness. But we must understand that distinctiveness is both internal and external. Internal distinctiveness must come first. It is an all-possessing love of spiritual truth-a determination to view all things of the thought and affection in the light of what the Writings teach about use. Where there are individuals who possess this love of truth, or internal distinctiveness, there will be the mutual desire and effort to develop external distinctiveness-to develop forms of social life, education and worship that shall be expressive of the inner desire to pattern one's life after the revealed truth.
     In all our efforts to do the Lord's will as it is revealed to us in the Writings we must ever be patient of criticism. For to others it appears that we set ourselves apart merely from pride. Yet the truth is that we withdraw from the sphere of the world because it is permeated with the philosophy of materialism, against which we must dedicate our lives. It is from an acknowledgment of our weakness, our susceptibility to materialism, that we must look to the Lord and to each other for help in our efforts to establish the church on earth. It is because of our own weakness that we endeavor to produce forms of life which, the Writings assure us, will not only serve as a basis for heavenly influx and a constant reminder of our spiritual responsibilities but will also act as barriers against the subtleties of the modern world, particularly for the sake of our children.
     There are sincere and devoted New Church men who seriously doubt the wisdom of distinctiveness, if not in principle then certainly in some areas of traditional application. Because they are particularly sensitive to the needs and the sincerity of those outside the church, as well as to apparent failures within the organization, they ask: "Are not the very children we are trying to protect often more disorderly than those we would exclude.

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Does not the protectiveness subtly insinuate a sense of superiority in our own progeny and, what is perhaps more deplorable, a commensurate lack of appreciation for the good in others? Do we not have a responsibility to share the church with others-to open the doors with something of the cordiality evident in the ecumenical spirit of brotherhood extant in the world at large?"
     The answer to most of these questions, at certain times and in certain situations, might well be, Yes! Yet principles of life are not to be formulated from specific applications or personal experiences, whether successes or failures. Principles of religious life are to be drawn directly from Divine revelation; then, and only then, are applications to be made.

     As for those New Church men who feel the intimacy of community living oppressive, nerve-wracking and seemingly narrow, or who thirst for outside contacts and the opportunity to evangelize the doctrines, surely, in the Divine Providence, they will be led into semi or completely isolated situations, for the good of the church or for the sake of their individual development. If it were not for such New Church men the church would grow even more slowly than at its present rate.
     But for those who regard with urgency the need for consistent applications of the principles of distinctiveness the challenge goes out. From time to time, let us who would accept that challenge inquire whether or not the external forms we have inherited will serve to promote and protect best the ends of New Church worship, education and social life. Is there some other form more expressive of the ideal, more conducive to the end which the Writings declare to be essential?
     We must not fear innovations, if they are made from principle. Our real concern should be to see clearly the principle from which these changes are proposed. Will they promote or will they hinder the Divine end within true distinctiveness? And in changing existing forms, let us not entertain any spirit of change for its own sake. Let us not tear down or remove what has been of use without substituting, from principle, something constructive.
     A man's religion, his personal philosophy of life, permeates his every affection and thought, his every word and deed; and in the degree that he enters into friendships with others his philosophy of life makes its subtle but potent effect upon their character. With adult New Church men there is the protection of rational judgment, which penetrates appearances and delineates temporal from eternal values. But even for adult New Church men the Writings sound a warning with regard to the friendships of love, devoid of the protection of use. With children, parents and teachers must supply both the direction of rational judgment and a positive sphere or environment of use.

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     How important are spheres? How real are they? We cannot taste or touch them, or verify their reality by any measurement of time and space. Yet so real and vital are they, the Writings instruct us, that without them there would be no life at all. For man is a vessel receptive of life. All affections inflow from the spiritual world and give quality to his life according to the thoughts he entertains. Adults capable of rational discernment and responsible self-compulsion, can control their thoughts and impose upon them the order of Divine truth. Accordingly, angelic influx will qualify their lives and cause to accrue to them remains of innocence, goodness and truth.
     But children must be helped and encouraged by adult supervision in maintaining external order so that internals may inflow. In our distinctive baptismal service it is said that infants are introduced by baptism into specific societies in the Christian Heaven according to the state of
Christianity in them and about them. In other words, the state of the church with the parents at the time will determine and qualify the spheres of influx which surround the infant and implant in the interiors of his tender mind remains necessary for the future upbuilding of the church in him.
     And in the days which follow baptism, as the child's mind grows, develops and reforms, two powerful forces affecting his spiritual development will be constantly at work: a force of physical environment, of sensation and knowledge from without, giving form; a force of spiritual environment, of affection from within, giving quality. It is the responsibility of parents, teachers and all adult supervisors to provide for the child an eternal order and sphere of the church as that he may become the constant beneficiary of influx out of the Christian Heaven, and gradually, as he reaches maturity, develop his own protective and distinctive sphere of the church.

     Let us never underestimate the power of spheres, or minimize our responsibility as New Church parents and teachers to provide them for our children while they worship, while they study, while they play. Historically, New Church parents and teachers have searched diligently in the Writings, and their own rational judgments, to develop distinctive forms of worship, education and social life. Forms in one sense exclusive, in that they are designed to exclude false philosophies and spheres produced by unuseful forms of conduct. But primarily these distinctive institutions have evolved to promote a philosophy and application to life expressive of the truths of Divine revelation; one which will open the door to Him who stands and knocks, and who would enter into every stage of mental growth and development.

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Surely there is no principle of distinctiveness involved in the deliberate exclusion of others from a share in the blessings of the New Church? We are cordial to others, and in substantial need of their acceptance and love of our forms of worship, education and social life. But this must be their approach: first an expressed desire to investigate the principles of truth laid down in the Writings; afterwards, a spontaneous participation in external forms of application.
     If we would build the church on earth-if we would be worthy of the new vision of the Divine will given in the Writings-we must work together. We need each other's constant and collective effort to preserve ideals of doctrine in everyday life. And as this is accomplished, our children will grow up in a protective sphere of love to the Lord, that they may come to love New Church ritual, education and social customs as a basis for accepting as their own that love of uses which inmostly qualifies our distinctiveness.
     If we are strong, others will come to us and will benefit from the Lord's Word in our possession. But if we begin to compromise, our distinctiveness will perish and with it our use, both to ourselves and to others. "Ye are the salt of the earth," the Lord said, "but if the salt have lost his savor, wherewith shall it be salted? It is henceforth good for nothing, but to be cast out, and to be trodden under foot of men."* If we fail in our responsibility as New Church men, what is to become of the Divine use entrusted to our care? Amen.
     * Matthew 5:13

     LESSONS: I Kings 21. Revelation 1. Arcana Coelestia 3489:2.
     MUSIC: Liturgy, pages 429, 448, 484.
     PRAYERS: Liturgy, nos. 51, 92.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

People coming to Bryn Athyn for Commencement 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, Penna. 19006.

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LOVE 1969

LOVE JOHN RAYMOND 1969

      (An Address to the Forward Club in Toronto, Canada)

     The subject of this address is love in general, and in particular that degree of love which is called love towards the neighbor or charity; also mutual love; and, as a sub-topic, the importance of similitudes in this love. Thus the subject is both very large and very complex, and there is much about which the paper has nothing to say. It does not mention the love of self, the love of dominion, love of the world, love of the sex, love of children, and only mentions conjugial love. It is not specifically concerned with the Divine love, although in all love the Divine love is present.
     It is plain, then, how much has been excluded. Nor does the paper attempt a full treatment of those subjects with which it is concerned. It aims only at presenting a selection and arrangement of teachings from the Writings which may allow them to be seen in a slightly different perspective, or in an expanded way.
     Almost every statement in the paper is cited directly from the Writings. Of itself, this does not guarantee the truth of the conclusions; but it gives a sure foundation on which to build.
     The paper is divided into five parts. The first gives general principles on love. A consideration of charity, or love towards the neighbor, forms the second part. The third part is concerned with mutual love. The fourth part presents teachings about similitudes and the application of these to the subject. The final section represents an attempt to draw some tentative conclusions which, I think, follow from what precedes, even if the connection is not demonstrated.

     I.

     The Writings teach that love is the life of man.* The life of man is his love.** In the love is the life of everyone.*** There is never any life without some love.**** Such as the love is, such is the life, yea, such is the whole man.*****
     * CLJ 21
     ** TCR 399; AC 7081
     *** AC 4459
     **** AC 33
     ***** TCR 399; HD 54

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     The Writings teach what love is, what it truly is. True love is love to the Lord, and true life is the life of love from Him, and true joy is the joy of that life. There can be only one true love.* They teach that love is good, so that whether you say love or good it is the same.** How could it be otherwise? For all love is of the Lord, and not a whit of love is from man.***
     * AC 33
     ** AC 10067
     *** AC 352
     I conclude from this that evil loves, about which the Writings have so much to say, do not have real existence. They are given existence by those who of themselves have no life to give, who allow them existence and power in their own lives. In themselves they are nothing, mere negation, not real. They are cold, dark, false. And it is heat which is and makes things live, not cold; light which has reality, not the darkness which is but its absence; truth which has power, not the falsity which, however much it can confirm falsity, can never show truth to be untrue; it is good, not evil, which has real existence.

     The Writings identify the source of love: all love is of the Lord.* The Lord continually wishes to give what is His own to man; and according as man is able to receive, He gives.** Also, the essential characteristics of love are taught. It is the essence of love to love others outside of oneself, to desire to be one with them, and to make them blessed from oneself.*** Spiritual love is such that it wants to give what is its own to another; and in so far as it can do this it is in its esse, in its peace and in its joy. Spiritual love derives this from the Divine love of the Lord.**** The celestial of love is such as not to desire to be one's own, but to belong to all; so that it desires to give to others all things which are one's own.***** It is the essential of love not to love self, but to love others, and to be conjoined with others by love. The essence of all love consists in conjunction; indeed love, viewed in itself, is nothing but an endeavor toward conjunction, wherefore love is conjunction itself.****** Love consists in this, that its own should be another's. To feel the joy of another as joy in oneself, that is loving.*******
     * AC 352
     ** SD min 4681
     *** TCR 43
     **** DP 27
     ***** AC 1419
     ****** DLW 47; TCR 43; AC 2034
     ******* DLW 47
     The Writings teach that love must be reciprocal. It is the essential of love to be loved by others, for thus conjunction is effected.* All conjunction has its source in the reciprocal approach of one to another, each then willing as the other.

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From this come homogeneity and sympathy, also unanimity and concord in every particular of each; and the minds of all who interiorly love each other are so conjoined, for this conjunction is inscribed upon all love and friendship, since love desires to love and beloved.** All conjunction needs reciprocity, whereby there is consent on both sides; there cannot be conjunction without a reciprocal.*** To love and be conjoined with one in whom there is no reciprocal is impossible.**** Conjunction of love is by reciprocation, and there can be no reciprocation in self alone. If there is thought to be, it is from an imagined reciprocation in others.***** Love wills to be loved. This is implanted in it, and as far as love is loved in return, it is in itself and in its enjoyment.******
     * DLW 47
     ** TCR 99
     *** AC 6047; Infl. 14
     **** Life 102
     ***** DLW 48
     ****** DP 92
     Concluding this brief compendium of teachings on love in general is this fundamental doctrine. Love and wisdom without use are not anything. They are only ideal entities; nor do they become anything until they are in use, for love, wisdom and use are three things which cannot be separated. If they are separated none of them is anything. Love is not anything without wisdom, but in wisdom it is formed for something. This something for which it is formed is use. Therefore when love through wisdom is in use, then it is something; nay, it then for the first time exists. They are exactly like end, cause and effect.*
     * AR 875

     The basic teachings of the Writings concerning love toward the neighbor, or charity, are too well known to justify repeating them here at length. In brief, the Writings teach that the first of charity is to look to the Lord and to shun evils because they are sins; the second thing of charity is to do goods.* The life of charity is the life of uses.** Charity is an internal affection from which a man wills to do good without any recompense, and the delight of his life consists in doing such good. With those who do good from an internal affection there is charity in everything they think and say, will and do.*** The neighbor is loved whenever anyone rightly discharges his office for the good of others.****
     * Char. 8, 13
     ** AC 997
     *** HD 104
     **** AC 6023
     The Writings define the neighbor who is to be loved. The Lord Himself, in the highest sense and in a supereminent degree, is the neighbor. From this it follows that a person is a neighbor as far as there is with him anything of the Lord; and since no one receives the Lord, that is, the good that proceeds from Him, in the same manner as another, therefore no one is a neighbor in the same manner as another.*

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Since good with everyone is various, it follows that the quality of good determines the degree and the proportion in which anyone is a neighbor.** A man is to be loved according to the quality of the good that is in him. Therefore good itself is essentially the neighbor.*** Loving the neighbor does not mean loving his person, but loving that in him by virtue of which he is a neighbor, consequently good and truth.**** The good and truth in a man is the neighbor that is to be loved; loving what is good in another from the good in oneself is genuine love to the neighbor, for the goods then kiss and mutually unite with each other.***** Love to the Lord and charity toward the neighbor are the essentials of the church and make the church with man.******
     * HD 86
     ** HD 87
     *** TCR 410
     **** HD 106
     ***** Char. 42; TCR 418
     ****** AC 8928, 9032

     III

     Concerning mutual love, and the distinction between this and love towards the neighbor or charity, on the one hand, and conjugial love on the other, the Writings teach that the internal good in the love of charity is the good of mutual love, which is external celestial good; but the internal good in the good of mutual love is the good of love to the Lord, which is also the good of innocence, and which is internal celestial good.* The internal good of the celestial kingdom is the good of love to the Lord, and its external is the good of mutual love. But the internal of the spiritual kingdom is the good of charity towards the neighbor and its external is the good of faith. The external of the celestial kingdom coincides with the internal of the spiritual kingdom through the intermediate which is called the celestial of the spiritual; but the good of mutual love is more interior than the good of charity towards the neighbor.**
     * AC 9473
     ** AC 6435
     The Writings teach that from conjugial love, as from a parent, mutual love is derived; those who live in conjugial love are in mutual love more than others, for this love comes forth thence as a stream from its fountain.* Yet mutual love, such as there is in heaven, is not like conjugial love. Conjugial love consists in desiring to be in the other's life as a one; but mutual love consists in wishing better to another than to oneself, as is the love of those who are in the love of doing good, not for their own sake, but because this is a joy to them.** The Lord's kingdom is mutual love.
     * AC 3737
     ** AC 2738

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     Mutual love, which alone is heavenly, consists in a man's not only saying to himself but acknowledging and believing that he is utterly unworthy, and that he is something vile and filthy which the Lord from His infinite mercy continually withdraws and holds back from hell, into which the man continually strives, nay longs, to precipitate himself. As far as a man acknowledges and believes himself to be such as he really is, he withdraws from the love of self and abhors himself. As far as he does this, he receives heavenly love from the Lord, that is, mutual love, which consists in the desire to serve all. What principally disjoins the external man from the internal is the love of self; and what principally unites them is mutual love, which is never possible until the love of self recedes, for these are altogether contrary to each other. The internal man is nothing else than mutual love, and the things that are of the internal man are the Lord's. He who is in mutual love acknowledges and believes that all that is good and true is not his, but the Lord's; and his ability to love another as himself-and, if he is like the angels, his ability to love another more than himself-he acknowledges and believes to be the Lord's gift.*
     *AC 1594

     IV

     The first principle to be observed at the outset of this section is that conjunction is according to use.* Thus the ruling principle in human association is to be the principle of use. But there are other factors also. I believe that the teachings of the Writings about similitudes have a right application here.
     * See HH 64
     Similitude may be defined as the quality or state of being alike. Generally thought of in relation to their application to conjugial love, the teachings concerning similitudes have a very wide application to all human relationships.
     The Writings teach that one can look to another only from what is his own in oneself. He that loves another looks to him from his own love in himself; and he that is wise looks to another from his own wisdom in himself. He may see that the other loves him or does not love him, and is wise or not wise, but this he sees from the love and wisdom in himself; and therefore he conjoins himself with the other as far as the other loves him as he loves the other, or as far as the other is wise as he is wise; for thus they make one.*
     * DP 53
     Nothing else than love and charity can make an image and similitude of anyone. When one loves the other as himself, and more than himself, then he sees the other in himself, and himself in the other.*

218

And I believe it does not pervert this teaching to say that when one sees the other in himself, and himself in the other, then one loves.
     * AC 1013
     Thus it is that agreement or similitude conjoins. In spiritual things it is a state of similitude that causes approach and presence. In the angelic societies they love, recognize and consociate with each other according to the similitudes and proximities of goods.*
     * AC 3806, 6866, 9097
     Sympathies and antipathies are no other than exhalations of the affections of the mind which attract another according to similitudes, and cause aversion according to dissimilitudes. These, although innumerable and unperceived by any bodily sense, are nevertheless perceived by the sense of the soul as one, and in the spiritual world all conjunctions and consociations are effected in agreement with them.*
     * TCR 365
     The Writings teach that there are internal and external similitudes and dissimilitudes. The internal ones take their origin from no other source than religion; the external similitudes and dissimilitudes are of minds. By minds are meant the external affections and thence inclinations which are insinuated chiefly after birth by education and social intercourse, and the consequent habits.*
     * CL 246

     We believe that apparent similitudes and dissimilitudes among men in this life should not in themselves be the sole determinants of their association or non-association. The criterion for that is use. But they must affect human association, and this should be recognized. Yet if there be difficulties arising from connate and acquired characteristics among those who have been given to serve common uses, these need not occasion separation. Consider the following teaching which, although the specific reference is to conjugial love, yet can, I think, be applied to human relationships in general.
     The varieties of similitudes are very numerous and are more or less distant. Yet those that are distant can in time be conjoined by various means, especially by accommodations to desires, by mutual kindnesses, by civilities, by abstinence from things unchaste, by the common love of infants and the care of children; and above all, by conformity in the things of the church. For through the things of the church a conjunction is effected of similitudes inwardly distant, but through other things only those that are outwardly distant.*
     * CL 228

     V

     Finally, I would offer some conclusions. It seems to me that the members of our church, as I know it, sensate and openly acknowledge the heat of the Divine love and its human reciprocal.

219

They also sensate, and openly and unashamedly acknowledge, the heat of conjugial love, and of its derivative love of offspring. Their love towards the neighbor is manifested in the faithful performance of all the uses of the society.
     But when it comes to mutual love, it seems that they are somewhat reluctant to express this love openly, that they are somewhat ashamed of showing it, as though it were not wholly proper. In so far as this reluctance originates from a proper fear of simulating something which is not really there, that is, of deceit; or that we might become like that which the Writings condemn as societies of friendship, like the Moravians-a mutual admiration club for the gratification of self, tied by love for mere personality, bound in friendships of love; this reluctance is healthy. But as the Writings make clear, the abuse of a thing does not do away with its use.
     It may be that much of our reserve as regards the expression of mutual love stems from the customs of the countries in which we live, which are not so open as some others in expressing such affections. We would not be unduly effusive. But let us not be cold. We should never be ashamed of giving open expression to that which is, as far as we are able to know, a good love for our brothers, a love which is given to us from heaven. The teachings of the Writings concerning the angels leave us in no doubt about the warmth of expression of their mutual love. "When [the angels] become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love."* There is no suggestion here that men are angels while they are on earth. But they should be striving to become such. There are times when men may be in angelic spheres, and then they are able to sensate something of angelic delights and to communicate something of angelic affections. That is one conclusion.
     * AC 6135

     A second conclusion is derived from the teachings of the Writings concerning similitudes. The members of the church seem sometimes to consider these almost exclusively in their applications to marriage. Yet that the doctrine is applicable to the whole range of human relationships the direct teaching of the Writings makes plain. Even if it did not do so, even if the references to similitudes regarded their application to conjugial love alone; even then we would be justified in applying them to other human relationships by derivation; for conjugial love is the parent of mutual love, and as the form of the parent is upon the child, so the form of conjugial love is upon mutual love.

220

     The conclusion is, therefore, that it behooves those to whom the doctrine of similitudes has been given to apply it where it is applicable, in all the human relationships of their daily lives. There can be no real approach, no real communication between two human beings, unless it is founded on a common perception of similitudes. Thus, without this, there can be no use performed. Therefore the effort to be of use to the neighbor must involve the constant and unremitting search for similitudes. Man cannot perform uses for a neighbor whom he does not know.

     Since, as has been noted, one can look to another only from what is one's own in oneself, and since it is obvious that this necessitates knowing oneself as far as is possible, a man ought to search himself-explore the unknown land which is his own personality-in order to discover similitudes which can provide the means for communication and use with others. This is a secondary use of self-examination, the prime use of which is, of course, a man's own regeneration.
     The injunction, know thyself, is therefore one which the New Church man should follow, not only for the sake of his own regeneration, but in order that he may serve his fellow man. The knowledge of good loves from the Lord with oneself is necessary for the recognition of these loves in others. The recognition of such similitudes brings the greatest delight. Through it harmony and concord, and the opportunity of mutual uses in society, are born.
     But the use of self-knowledge in enabling a person to relate to others through similitudes applies also to one's evil loves. The man who has faced the evil loves of his own life, repented of them, shunned them as sins against God, and suffered them to be removed by the Lord; such a man can have a sympathetic understanding for another man with similar loves that others cannot have. Thus he can better communicate, and so better serve the particular neighbor in his efforts to shun evil.
     This is a widely recognized and applied principle, although it has not perhaps been presented in the light of the New Church doctrine of similitudes. A familiar example from the world is provided by Alcoholics Anonymous, in which it is the working principle that alcoholics can best be helped by other alcoholics. Another example is provided by the practice of psyche-analysis, which requires that the analyst should himself have experienced analysis.
     I have an idea that the angels of heaven who are best able to comfort and help a particular sinner in his battle against his particular sins are the angels who have undergone the same struggle in their own lives; that the angel who has been an alcoholic can best be the instrument of comfort to an alcoholic, and so on.

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I think that there may be a basis for communication, a sympathy, an empathy, which endures even when the evil has been removed.
     Let us remember that the Lord Himself came on earth, not to change anything in the Divine itself, but through taking on the human from Mary with all the evils of that heredity, and winning victory in temptation, to provide a new plane on which men might approach Him, and He meet with them. If my idea is right, then it provides a beautiful example of the way in which the Lord can turn even the worst evil to use to eternity.
     The Lord does not condemn any man for his evil, nor do the angels; neither will he who has seen the beam in his own eye condemn another for the mote in his, but will have charity. The Writings say that charity means love towards the neighbor and mercy; for he who loves his neighbor as himself, and more than himself, feels compassion for him when he is suffering as he would for himself.*
     * AC 351
     A final conclusion or comment which applies to the way in which we should relate to others: the Lord gives of Himself equally to all men without measure; but each man's reception differs, being uniquely his own. It is this difference in reception which distinguishes each man as an individual, a distinct personality. It is this which determines his own personal way of salvation. This particularity cannot be loved in itself, for in itself it is nothing. It has no life; it is but a limitation on a man's reception of the Divine, and we cannot love that which limits the Divine. Yet it should be regarded most tenderly, for it is the only way of receiving the Lord that a man has. If, in loving the neighbor, we so regard his individuality, then we love his freedom. That is the way in which the Lord loves man, and it is the way in which man is to love man.
     In no. 107 of the New Jerusalem and its Heavenly Doctrine we read: "The Word intrinsically in itself, as it is taught by the Lord, is nothing but the doctrine of love to the Lord and charity toward the neighbor. . . . 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.' The Law and the Prophets mean the whole Word."

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RISEN LORD 1969

RISEN LORD Rev. W. CAIRNS HENDERSON 1969

     The Post-Resurrection Appearances

     Introduction

     The Lord's life on earth began when Mary "brought forth her firstborn son, and wrapped Him in swaddling clothes, and laid Him in a manger."* It ended when, on the cross, the Lord said, "it is finished, and bowed His head, and gave up the spirit."** In that moment He ceased to be a man on earth, and He was never again seen by mortal eyes. Yet during a period of forty days between the Resurrection and His ascension He showed Himself: first to Mary Magdalene, then to certain other women, next to two disciples who were not of the twelve, and on several occasions to the apostles.
     * Luke 2:7
     ** John 19:20
     It is of these post-resurrection appearances of the Lord that we wish to speak now, and we would first draw your attention to the fact that they were all made to those who had loved and followed the Lard in the flesh. There was no dramatic confrontation of the Sanhedrin, which had condemned Him to death, or of Pilate who had sentenced Him to the cross; no appearance before the People in the Temple precincts. The reason is not hard to find. Such appearances would have compelled at least temporary belief. As it was, the Lord's enemies and the uncommitted were in freedom to believe or disbelieve the testimony of the apostles that the Lord had risen: a freedom which is still exercised in both ways by those who have that testimony before them in the Scriptures.

     Reasons for the Lord's Appearances

     Why did the Lord thus show Himself? The question may be answered in three ways: for the sake of the uses the apostles were to perform; to provide for the establishment of the Christian Church; and for the sake of the internal sense that would be contained in the inspired story of the forty days, and that, when revealed, would throw further light on the process of man's regeneration.

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     If the Christian hope was not to perish with the body on the cross, evidence must be given that the Lord had not left the world in frustration and defeat but in fulfillment of His purposes and in victory. That hope could not have been nourished by the enigma of an empty tomb. More was needed. It is true that the evidence would be rejected by those who had been opposed to the Lord. But it was essential that objective and even tangible evidence should be offered to the apostles, with whom the priesthood of the Christian Church was to begin. There had to be laid down in their minds in the self-conviction of experience a basis for the central truth of the Christian faith-that Jesus who had suffered, died and been buried, had risen from the dead and thereafter ascended into heaven.

     So the Lord appeared to them, not once but several times. But it was essential also that they should be able to identify Him positively, that they should be able to recognize and think of Him as the same Man they had known on earth. Therefore the Lord appeared in the same form and with the same features, even bearing the stigmata imprinted on His body during His passion. There was another reason for this also. After seventeen hundred years had elapsed in our time, the Lord was to call the apostles together again and send them to evangelize the world of spirits, proclaiming there the Second Coming. That they might be able to do this it was necessary that they should be eye-witnesses of the truth that He had risen as they had been of His life and work on earth. For thus they could know with certainty that the Lord God Jesus Christ whose eternal reign they were to announce was the same Lord they had known in the world and seen after His resurrection; and this certainty, impressed on the substances of their minds, could evangelize the natural-mind plane of the world of spirits.
     We mentioned as a second reason that provision had to be made for the establishment of the Christian Church, and the key to this is found in the Acts of the Apostles. That book records this establishment, and Luke treats it as a continuation of the Lord's work on earth, but now by the Holy Spirit through the apostles-that Spirit which "was not yet; because that Jesus was not yet glorified."* When the Lord rose He was glorified, and in the period between His resurrection and the Day of Pentecost, when the Holy Spirit descended upon the apostles, the Lord initiated that establishment. The church begins with the priesthood, and what the Lord did then, specifically, was to initiate the Christian priesthood.
     * John 1:39

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     When the Lord instituted the Holy Supper He had said to the disciples: "This do in remembrance of Me."* Now, when He appeared before them, He "breathed upon them, and saith unto them, Receive ye the Holy Spirit,"** and promised that they should be endued with power from on high;*** and by this promise of the Holy Spirit and representation of its transfer He inaugurated them as the first priests of the Christian Church. In another appearance He commissioned them to preach the Gospel and to baptize,**** thus establishing the sacraments and the ministry of preaching and teaching; and as that ministry calls for enlightenment from the Lord, on yet another occasion He "opened their understanding, that they might understand the scriptures."***** Thus in the crucial period between the Resurrection and the Ascension the Lord provided for the ministry of worship, which centers in the sacraments, and for the ministry of instruction by an ordained priesthood; and He provided also for the future enlightenment of the church through that ministry; for the teaching of the Writings is that the Holy Spirit is received through preaching according to reception of the doctrine of genuine truth therein, and through the Holy Supper according to repentance before it.******
     * Luke 22:19
     ** John 20:22
     *** Luke 24:49
     **** Matthew 28:19
     ***** Luke 24:45. Cf. TCR 146-148
     ****** Can. HS IV:8, 9
     Finally, it was said that the Lord's post-resurrection appearances were made for the sake of the Word. We are taught in the Writings that the Lord rises again with everyone who is being regenerated,* and that He rises daily in the minds of the regenerated** Thus it is the resurrection of the Lord in the mind as the Divine Doctrine, as the truth of spiritual faith, that is spoken of here, and the manifestation of that Doctrine and truth to the mind when it has put off the earthly appearances within which it has been inbound; and from the reactions of the men and women involved we can learn how the Doctrine should be received and are warned of certain dangers. It is of this series that we wish to speak.
     * AC 2917
     ** AC 2505e

     The Chronology of the Appearances

     Before this is done, however, let us look at the chronology of the Lord's appearances. It is not easy to establish a complete chronology and a comparative study of the four Gospels uncovers certain differences. However, the evangelists were not historians, but inspired writers of the Word of God in which the requirements of the internal sense are paramount; and the differences which exist, when rightly understood, may be seen, not as discrepancies, but as confirmations of the truth.

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     Nine appearances of the Lord are recorded in the Gospels, and Paul mentions three in his epistles, but gives no details: to Peter, to five hundred of the brethren, and to James.* The first five appearances related in the Gospels occurred on Easter Sunday. As Mary Magdalene and the other Mary were returning from the sepulchre to tell the disciples of the angel's announcement that the Lord had risen, "Jesus met them, saying, All hail. And they took Him by the feet, and worshiped Him."** Mary Magdalene then told Peter and John, who ran to the tomb, and when they had found it empty and had examined the grave clothes, returned to their home. But Mary remained outside the sepulchre, weeping. There the Lord appeared to her, but she supposed Him to be the gardener, and knew Him only when He called her by name.*** Later in the day the Lord appeared to two disciples, not of the twelve, as they walked from Jerusalem to their home in Emmaus; but they thought Him to be another man until, in the house, He broke bread and vanished out of their sight.**** The two disciples at once returned to Jerusalem, where they told the apostles what had happened to them. It is there that an appearance to Peter is mentioned.***** That same evening the Lord appeared to the apostles in Jerusalem, "breathed on them and saith unto them, Receive ye the Holy Spirit."******
     * I Corinthians 15:5-7
     ** Matthew 28:1-9
     *** John 20:1-17
     **** Luke 24:13-31
     ***** Luke 24:33-35
     ****** John 20:19-22

     But Thomas was not with the other apostles on that occasion, and he insisted that he would not believe unless he could see and touch the print of the nails in the Lord's hands and the wound in His side. Eight days after Easter Sunday the Lord again appeared to the apostles in Jerusalem, Thomas being present, and invited the skeptic to make the test of faith he had demanded, whereupon Thomas acknowledged Him, saying, "My Lord and my God."* On a still later day, when we do not know, the Lord appeared to seven of His disciples as they were fishing on the Sea of Tiberias-the Sea of Galilee;** and He showed Himself also to the disciples on a mountain in Galilee, on which occasion they received the great commission to preach and baptize.*** His final appearance was immediately before the Ascension.****
     * John 20:26-29
     ** John 21:1-23
     *** Matthew 28:16-20
     **** Luke 24:50-53
     That is the record, and it would be possible to arrange it somewhat differently, but we have chosen to present it according to what seem to be the requirements of the internal sense. When we examine this record closely, we find some striking differences.

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The women who first saw the Lord "came and held Him by the feet, and worshiped Him";* yet to Mary in the garden the Lord said: "Touch Me not, for I am not yet ascended to My Father."** To the apostles, however, the Lord said: "Handle Me, and see, that it is I Myself,"*** though it is not recorded that they did so; and Thomas was invited: "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side,"**** though the invitation was apparently sufficient to convince the doubting apostle.
     * Matthew 28:9
     ** John 20:17
     *** Luke 24:39
     **** John 20:27
     There are differences also in the appearance of the Lord, in the disciples' response to His coming among them, and even in the instructions given to them. Evidently He did appear to them in the form in which they had known Him, and in three instances attention is drawn to the wounds He had suffered in His passion. But when Mary first saw Him outside the tomb she supposed Him to be the gardener. He appeared in another form to the two disciples walking to Emmaus, and they knew Him only in the breaking of bread; and at the Sea of Tiberias the disciples recognized Him only after the miraculous draught of fishes. John tells us that the disciples in Jerusalem "were glad when they saw the Lord"; yet Matthew tells us that on the mountain in Galilee "they worshiped Him, but some doubted"; and Luke relates they "yet believed not for joy, and some doubted." Furthermore, the Lord Himself and the angel through the women told the disciples to go to Galilee, where they should see Him; yet His first appearance to them was in Jerusalem. Yet these are not discrepancies or inconsistencies, but differences, the reasons for which are to be found in the internal sense and in the mode of the Lord's appearances.

     How the Lord Appeared

     At the beginning of this address it was said that after the death on the cross the Lord was never again seen by mortal eyes. The Writings teach that after His resurrection the Lord was seen with the eyes of the spirit by those to whom He appeared.* Thus there is some justification, though not on their grounds, for the contention of some biblical scholars that the Lord's resurrection is not an historical fact but a "faith experience" of the disciples, for faith is spiritual sight. The women and the disciples who saw the Lord believed that they did so in this world, and in the same body. Yet the Lord's body after His resurrection was not material but Divine substantial, and could not be seen by mortal eyes therefore, although they knew it not, they were seeing Him in the spiritual world.
     * HH 74:2

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     This teaching resolves the difficulties we have noted. It is a law of spiritual sight that things are seen outwardly as they are thought of inwardly. In the thought of Mary Magdalene and of the two disciples walking to Emmaus the Lord was dead. His life lay in the past, not the present. Mary said to the Lord, supposing Him to be the gardener: "They have taken away my Lord, and I know not where they have laid Him."* The two disciples said: "But we trusted that it had been He which should have redeemed Israel."** Because they thus thought of the Lord as dead there was no basis in their minds for seeing Him as living, and they knew Him only in His calling and in the breaking of bread. Also, there are, the Writings teach, degrees of spiritual sight, and when a more interior degree is opened, deeper things are revealed. So while it might seem that the Lord unrecognized was the object of natural sight, and the Lord recognized the object of spiritual sight, the reality is that He was seen spiritually, both when known and unknown.
     * John 20:13
     ** Luke 24:21

     As to why the Lord should appear in the same form there are several reasons. There was, as we have seen, urgent need for a positive identification; and the body in which they had known Him, the body that was crucified and buried, was the Lord to the disciples at that time. Furthermore, although they are in the spiritual body, spirits immediately after their resuscitation appear as they had been on earth at the time of death-old men as old men, young women as young women, infants as infants; and it is only gradually that the spiritual body becomes the form of the ruling love. It is possible also that the Lord retained some sphere of the human from Mary which He dissipated before His later appearances. All of this may help us to understand why He was, in His earlier appearances at least, apparently the same Lord in ultimate form.
     Although the disciples' experiences with the Lord after His resurrection were in the spiritual world, they could not be allowed to know this. They were "affrighted" at a spirit, which to them was a ghost, and would have been terrified had they known that they were then spirits. Therefore the Lord appeared in such a manner as to convince without frightening them, saying: "Behold My hands and My side, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones, as ye see Me have. And when He had so spoken, He showed them His hands and His side."* He also asked then: "Have ye here any meat?

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And they gave Him a piece of a broiled fish, and of an honeycomb, and He took and did eat before them."** On this occasion the invitation to touch Him was an accommodation to the state and need of the disciples.
     * Luke 24:39, 40
     ** Luke 24:41-43

     The Significance of the Lord's Appearances

     Time does not permit that we consider the significance of the Lord's appearances; that would be a study in itself. We note in general the significance of the fact that He showed Himself to certain women before appearing to the disciples-that the affections of the heart become aware of the Lord before the thoughts of the mind-and then select three for brief comment. Mary Magdalene represents, in the Easter story, the future church, and her unspoken but perceived desire to touch the Lord in the garden represents the desire of that church to have conjunction with the crucified Lord-a desire which the Christian Church has sought to realize. But the conjunction of the church is to be with the glorified Human, the Human united with the Divine. Therefore the Lord forbade her, saying: "Touch Me not, for I am not yet ascended to My Father." On the other hand, Thomas represents those who want a basis in sensuous proof for their faith, those who say they will believe only what they can see and touch. Therefore the Lord invited Thomas to touch Him, to have faith not in sensuous evidence but in the ultimates of the Word, whereupon Thomas acknowledged Him. Then the Lord said: "Because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed."* For eternal life is given to those who believe in the Lord, not on the evidence of the senses, but on that of the Word.
     * John 20:29
     In the story of the walk to Emmaus the subject is that critical period in regeneration in which natural faith in the Lord has died and spiritual faith has yet to appear; a state in which the truth of the Word in the mind has put off the earthly appearances in which it was bound, but the spiritual truth thus released has not yet been seen. This is a time of desolation and despair in which man goes back to the Word for instruction. When he does so, he is taught in the Word by the Lord, but the appearance is that he teaches himself and is taught by other men; wherefore the Lord appeared to the two disciples to be just another man when He opened the Scriptures to them. Yet this is a preparation. The Lord is seen and known, not in the truth of the Word, but in its good, in the doing of what it teaches; and therefore in the house at the end of the journey the Lord was known to them in the breaking of bread. Immediately He vanished from their sight, for the vision of the Lord cannot be long sustained; but the disciples recalled how their hearts had burned within them as He talked with them by the way, and they at once returned to Jerusalem.

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     The Ascension

     With the Ascension the story of the forty days reaches its end and climax. The Lord led the disciples "out as far as to Bethany, and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and taken up into heaven."* But this parting brought no sadness or sense of loss. Uncertainty had been banished. The disciples were convinced by the experience of the Lord's appearances that He was alive for evermore, and that He was with them when unseen just as surely as when He was seen; so it is written that "they worshiped Him, and returned to Jerusalem with great joy, and were continually in the Temple, praising and blessing God."**
     * Luke 24:50, 51
     ** Luke 24:52, 53
     Thus ends the story in the Word, but in the Acts of the Apostles it has a sequel which is of great interest because it carries our thought from the Ascension to the Second Advent, to the final return of the Lord without which His departure would have been incomplete. Acts continues the story of the Ascension, and in the first chapter we read that while the disciples "looked steadfastly upon Him as He was taken up, behold, two men stood by them in white apparel, which said to them: Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven."*
     * Acts 1:10, 11
     Christians were to misunderstand this promise of the two angels, linking it with the prophecy of the Son of Man coming in the clouds of heaven. But the promise is true when rightly understood. The Lord did come again in like manner as He had gone. In fact, the Lord could not be said to have gone anywhere, for His Divine Human is omnipresent. The appearance to the disciples was that the Lord rose into the sky until He vanished; the reality was that their spiritual eyes were closed gradually until they could see Him no more. When the Lord did return, it was by slowly opening the spiritual sight of His servant, Emanuel Swedenborg; and in that return He appears to the eyes of love and faith as the eternally visible God, as the Divine love in Human form, the ever-present object of worship and love.

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SELF-EXAMINATION IN REFERENCE TO STATES OF THE ORGANIZED CHURCH 1969

SELF-EXAMINATION IN REFERENCE TO STATES OF THE ORGANIZED CHURCH Rev. NORMAN H. REUTER 1969

      (Delivered to the Council of the Clergy, Bryn Athyn, Pa., January 22, 1969. A few omissions were made by the author in preparing this manuscript for publication.)

     The doctrine of self-examination conjures up a very personal feeling. This is implicit in the fact that it involves a turning in to view-an introspection of-self. Considering what is revealed about the nature of self, we cannot expect that a penetrating examination will engender a feeling of exhilaration; rather will it produce one that is somber, restrained and quite uncomfortable. The Writings even speak of reaching states of despair.
     Yet the Divine purpose in exhorting man adequately to explore himself is not to discourage him but to help him, to free him from being entrapped in false illusions and from pursuing goals that are fruitless-non-productive in the eternal view of things. It is important to reflect that it is the voice of Divine love that importunes us carefully to investigate the nature of self-to discover its quality and ways.
     It is with this thought as central-namely, that the Divine intent in self-examination is for our betterment, our uplifting, our guidance in endeavoring to achieve our best hopes and aspirations-that we believe it might be useful to reflect on this teaching; first, most briefly on its individual application and implications as disclosed in the letter of Divine revelation, and then on its possible application and implications in the organized body of the church as a larger self, which carries its own hereditary burdens and is pressed upon by a disorderly environment.
     Although the object of this exploration is to be self, the means for its accomplishment are not to be found in self. The means necessary for this investigation are to be gathered from the truths of the Word. Only by being raised up into their light can we see the true character of self, of all human nature, as it is revealed by God descending out of heaven. For now it is permitted to enter intellectually-with rational insight-into these matters of faith.
     Among the basic truths we are to carry with us in the task of self-examination are the following:

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     1) No man ever does, or can do, good from self; he can do it only from the Lord, as if of himself.*
     * AE 802:4, 864
     2) It is equally important to realize constantly that no man does evil from self; it inflows from hell through his hereditary structure, and later through whatever actual evils he imbibes, confirms and inseats in his mind.*
     * AE 1047:2, 1164:2
     3) Thus man is essentially an organ of free choice kept, while on earth, in an equilibrium of forces between heaven and hell.*
     * AC 689; HH 540; DP 215:8
     4) By the exercise of that free choice in a state of rationality he assumes responsibility for harboring and establishing one influx as opposed to the other, and thus becomes formed into either a denizen of heaven or hell.*
     * DP 78-82
     5) The sensation of self-being-the proprium-rests in the natural, indeed in the sensual; and this plane of the human organic is now in complete hereditary disorder, utterly corrupted.*
     * AE 483:3, 563
     6) Hence man must be born again, regenerated, if he is to find eternal health, salvation; because of himself, apart from the influence of heaven, he sees falsity as true and senses evil as good.*
     * AC 5280, 8548, 7122
     7) This is the primary thing he is to discover by self-examination, not only in general, but also in particular conditions and responses within himself.*
     * DP 152, 278
     8) For thus the truth of faith can expose and oppose the evil pressure of hell within him; and if he allows himself to be affected by these truths, the inflowing good from the Lord through heaven puts him on the Lord's side, and thereby appropriates the Lord's inflowing good as if it were his own. In time he is thus gifted with a new proprium, a heavenly one.*
      * AC 3994, 3813
     9) But the Lord cannot do this work in man alone. Man must co-operate in order that the human in him may be upbuilt and the as-of-self established. Hence the need of self-examination! Its exercise is the signal of man's humanity. Without it he remains like a beast, although through the effects of an external culture he may become a domesticated one.*
     * AE 971:2
     So we are taught that "he who would be saved," that is, would do more than cover over his evils, so that they do not appear, "must confess his sins and do the work of repentance. To confess sins is to know evils, to see them in oneself, to acknowledge them, to make himself guilty, and to condemn himself on account of them.

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When this is done before God it is the confession of sins. To do the work of repentance is to desist from sins after he has confessed them, and from a humble heart has made supplication for remission, and to live a new life according to the precepts of charity and faith. He who only acknowledges universally that he is a sinner, and makes himself guilty of all evils, and yet does not explore himself, that is, see his own sins, makes confession, but not the confession of repentance; he, because he does not know his own evils, lives afterwards as he did before."*
     * HD 159-162

     This would seem to be the basic doctrine in the light of which we are to reflect upon specific teachings concerning self-examination, study the problems involved in the process, note the implications regarding the thought processes and the life of the individual, and draw possible applications relating to the collective man-the organized church. Specifics in regard to the process of self-examination appear to be:
     1) To know from the Word what is good and true, and derivatively from this, what is evil and false; and,
     2 ) from the abstract knowledges of good and truth, and the recognition of their opposites-evil and falsity-to see specific things of both good and truth within oneself, and especially states of evil and falsity, that the former may be supported and strengthened and the latter shunned and gradually eliminated through removal to the circumference of man's focus in life.
     Other things said in the heavenly doctrine of self-examination are:

     1) That it is exceedingly difficult for some, they having no experience in the process or motivation to enter into it.*
     * TCR 533, 561
     2) That examination ought to go beyond acts to thoughts and intentions,*
     * AC 2982:2
     3) especially to seek out the ruling love.*
     * HH 487
     Now let us reflect on these truths about self-examination as they may apply to the church in general-to the collective church as associated in an organized body. That there is an application would seem to be assured by the many teachings in the Writings which are presented in both an individual and a general application-in reference to man in the singular and in the composite form.* The principle of such universal application of truth in varying corresponding situations, times and degrees is in constant use through the Writings.

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The application, however, is not identical, but always with a difference determined by the nature of the situation, the place in the sequential series, and the level or degree under consideration.
     * AC 3786:2

     One difference between personal and organizational examination is the lessening, as time moves on, of that sense of personal involvement referred to in the opening of this paper in the organizational introspection. Personal detachment can provide improved objectivity in regard to the past. This has been a matter of common perception among all historians. But unless the surveying attitude is motivated by a pure love of truth for its own sake, and guarded by instincts of charity, the critical examination can be misguided by love of self in comparison with others. So it would seem safe to say that good judgment, fairness and objectivity require emotional detachment, clear and accurate knowledge of the situation under review, enlightenment in doctrine relating to the situation, and good will on the part of the examiner as well as a zeal for truth.
     It should be noted also that examination resulting in suggested changes for an organization does not necessarily mean criticism, much less condemnation, of past decisions and actions. Looking for new methods does not mean that old practices were not well adapted to past conditions. An organization, like an individual, has its infancy, childhood and youth-has its growing up to do. Growth in the understanding of doctrine implies, or ought to imply, improvement in procedures and actions as time goes on. The hope, the goal, the whole effort of the past, is to make possible a changed and better future. For beginning states are obscure, even if earnest and dedicated, full of zeal and enthusiasm.* Not only are errors of understanding inevitable in the still spiritually undeveloped state of a church, but the Writings tell us that within the church there are states in need of correction and purification.**
     * AC 2367, 2708: 1, 2, 3773
     ** AC 2051, 2054, 2056

     Would not an impartial review of the past literature, policies and actions of our church reveal an emphasis more on vision than on practice; an abstract doctrine than on realistic application; on the representation of the priest and the authority of his office than on the frailties of man and the need to take them into consideration; on the ideals of marriage rather than the very real problems that may be expected in the marriage relation? If this is so, as we believe it is, is it not natural and normal in beginning states that there should be this emphasis? But also is not a gradual shift of emphasis normal and needed as the church develops?-and I mean "develops," not degenerates or "falls away from pristine states."

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     If the doctrines teach that in the individual self-examination must precede reformation, does not this apply equally in the development of a church body? Few would say that nothing in the past, or carried over from the past, needs review. But reflect on the teaching that a general confession of errors (or sin) is not enough; a particular searching out and confession of error is called for. This indicates a church organizational responsibility, even as the doctrine points to an individual need, to "know evils, to see them in oneself, to acknowledge them, to make oneself guilty, and to condemn oneself on account of them."* Does not this call for a review of past teachings and actions, and for reappraisal and judgment thereon, not with any merely negative critical attitude, but with the desire to discover truth, and hence inspired by the affection of truth and avoiding the spirit of contempt for others. All this should be under the realization that the church in the past, as with any person in his own past, was without certain states which would open the mind and heart as subsequent and present developments could open them. This perception of new truths in the present does not come in the atmosphere of downgrading the past, but under the influence of seeing the Lord evolving deeper states of development for the church.
     * HD 160

     Does not discouragement regarding the church in the present compared with the church in the past sometimes arise from the assumption that the present and the future is to be a repetition and continuation of past customs, rituals, mores and educational practices, instead of a gradually evolving and changing manifestation of all these in new forms which, like prophecy, are never foreseen or previsioned, but recognized only after their establishment?
     As traditionalism becomes more and more evident in the church is there not a danger that opposition to a statement of truth is too easily taken as opposition to truth itself, instead of recognizing it as disagreement with truth's human formulation, or its impact in relation to other truths?
     In short, in reflecting on the past of an organization-our organization, for example-does there not seem to be need for a willingness, indeed an expectancy, to find mistakes, faults, even evils in our past history and actions? Otherwise would not men find themselves under the necessity of defending the impossible idea that all that was said and done was correct?
     Has not the emphasis, in referring to the early days of the General Church and the Academy, been on the so-called "honeymoon" states rather than on the inevitable states of obscurity that are always said to be present in first states?

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Is not the frank recognition of these inevitable states of obscurity not only a rational necessity, that the present and the future be not bound by the limitations of the past, but also that the thought of the church may be turned to the Lord in His Word as central, and not to any humanly enunciated "position" as governing? A humanly enunciated position, even when most widely accepted, is nothing but the doctrine of the church-our church, in a human sense; but the Word of the Second Coming represents the Divine doctrine which alone has final authority, or should have.

Did not the General Church go through turmoil and controversy over this very issue to establish that there is no Divine doctrine of the church, derived through the minds of men, through which the Word is to be approached? Does it not hold that each individual, and the church as a whole, is to approach the now opened Word directly for the influx of the Holy Spirit, in order that out of its infinitely abundant storehouse may flow answers for the present, guidance for the future, and not only confirmation for what is good and useful in the past, but also correction for that which was in error-derived from proprial rather than enlightened states?
Probably there is no significant statement or pronouncement issuing from the pastors, scholars or leaders of the General Church that would attempt to support doctrinally the putting of any supposed "General Church position" as a Divine doctrine of the church in the light of which one is to approach, read, and seek enlightenment from the now opened Word; but cannot a too non-critical attitude to past pronouncements and actions, together with unrestricted adulation of leaders of the past, produce, unconsciously and perhaps quite unintentionally, the same effect, especially among the simple and less well instructed? What I have in mind is the danger to the church in the hardening of an attitude of absolute shock when anyone says of any idea or position put forth by one of the giants of our past that those ideas are wrong-are in error. There is always a danger in fortifying the concept that a certain doctrinal position is true because a certain leader or scholar said it was. Is not this kind of appeal, or thought process, a practical, even if unwitting, putting into effect of the concept of the Divine doctrine of the church which was so generally opposed in our body in recent years? Is there a possibility of doctrinally and intellectually opposing a certain idea, but of unconsciously and emotionally falling under its sway? Is it possible that a heretical notion surfaces in the church in the form of a vigorous discussion or controversy when there is a danger of that wrong principle unconsciously, because of hereditary inclinations and ignorance, fastening itself on the life of the church?

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Is the danger always from within-within ourselves-rather than from without?
You will notice that I have been putting forth all these ideas in a questioning form. This is because that is the way they arise in my own mind. They do not come with the force of conviction, but as tentative and investigatory thoughts which it seems ought to be looked at squarely, in a sphere of mutual confidence, tender consideration of others, past and present, along with the prayerful hope that we may be led by the Lord to see truth, so that we may be guided thereby. This is a different arena for the meeting of minds than the plane of abstract doctrine, which provides a degree of personal detachment. On this plane there is more of individual involvement, more tentativeness, more of the uncertainty of application of abstract doctrine; this leaving room for judgment and individual variation. Yet this is nearer to the plane in which we live with each other, and so is an area in which faith is not the primary factor, but charity and real concern for the neighbor. It would appear to be an area which very much affects the life of the church.
TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

     On May 1, 1769, a box of books that had arrived by sea was confiscated in Norrkoping, south of Stockholm. In the box were at least fifty, perhaps a hundred, copies of Conjugial Love. The interesting story of these copies is the subject of several documents, the latest appearing in NEW CHURCH LIFE in 1940, pp. 32-34.* This did not prevent the spread of the book in Sweden, for Swedenborg brought in many copies personally,** but it shows that the trouble brewing in Gothenburg had by this time begun to be felt in the city of Stockholm.
     * See also 1938, p. 410, also Index of Tafel's Documents
     ** Docu. II:306
     In the month of May in the following year Swedenborg referred to these copies of Conjugial Love in a formal letter to the King. He protested that the importation of books of the Writings was then under threat of both confiscation and a heavy fine, and he entreated those in authority to read the final paragraphs of Conjugial Love.* These paragraphs are about the arcana revealed by the Lord, about indifference and hostility in the world, and also about the "New Church" to be established by the Lord.**
     * Letters and Memorials, pp. 721-724
     ** CL 532-535

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     Swedenborg referred several times in the later part of his life to the eventual establishment of a New Church. We noted in the April issue that his letter answering Ekebom predicted confidently that the New Church would come. A number of similar statements by Swedenborg about a New Church are listed in a recent issue of the NEW CHURCH MAGAZINE.*
     * Oct.-Dec., 1968, p. 75
     Although the Heavenly Doctrine and the New Church were involved in the Gothenburg Trial, it is clear that certain men were the targets of the attacks that were made. The month of May, 1769, saw the turning of the trial upon the person of Dr. Beyer. On May 3, Ekebom threatened that Beyer might be "caught fast on account of his volume of SERMONS." These were the sermons, published in 1767, which contained New Church ideas in the expounding of the Gospels. Beyer insisted that Ekebom's threat be recorded in the minutes, and so it was.*
     * NEW CHURCH LIFE, 1910, p. 228
     May 24 saw the introduction of notes taken by students from Beyer's lectures. From this time onwards these notes were brought up again and again. In one instance a young student complained that his notes were taken without his consent for use in the Gothenburg meetings!*
The month of October would see the notes still being debated and would find Beyer a harassed man, more and more on the defensive.
     * Ibid., PP. 228-230
PUBLICATION 1969

PUBLICATION Editor 1969

     Quite a substantial business effort has been undertaken by young people of the church to facilitate discussion of topics vital to the growth of the church.

     The Publication is a neutral forum for the expression of any ideas that New Church people (in the broad sense) may have. The first issue was circulated in November, 1968. The fifth issue is now available, with ten issues planned for the year. Even as, within a university, there are inherent the elements of both "Establishment" and change, so in the church there must be a forum for the free communication of new ideas. Subscriptions are available now: finish out the year (with two, recent back issues) for only $3.20. Send to:

     The Publication, P. O. Box 203, Bryn Athyn, Pa. 19009.

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UNJUST STEWARD 1969

UNJUST STEWARD Rev. LORENTZ R. SONESON 1969

     The parable of the unjust steward, related in Luke 16:1-9, holds particular interest for the New Church man because of its confusing literal sense. Many of the parables have an obvious moral message, easily interpreted by Christian commentators on the Bible. The parable of the prodigal son shows the evil of wastefulness and the importance of forgiveness; the story of the foolish man who built his house upon the sand has an obvious meaning; and some, like the parable of the sower, were even interpreted by the Lord to His disciples.
     But the message of this parable has long confused the Bible student who does not understand something of the internal sense of the Word. Because the lord or master in the parables usually seems to represent the Divine Maker Himself, the reader is appalled by this story. Here the Lord appears to be condoning the unjust and dishonest actions of a frightened steward. After the keeper of the master's goods had been accused of wasting them, he reduced the amounts owed by some of his lord's debtors by altering his records. In this way the frightened steward hoped to win some friends after his threatened discharge.
     But his master, upon learning what had happened, praised his employee for his dishonest action. "The lord commended the unjust steward, because he had done prudently." This comment is followed by another unusual one: "for the sons of this age are more prudent in their generation than the children of light." Here again the insinuation is that the truly enlightened in the world, the "sons of light," are actually more stupid than the selfish generation of vipers so prevalent at that time.
     Finally, the most contradictory statement of all, the one drawing the moral of the lesson, claims that men should seek the friendship of the wealthy who have their power from unjust means, because when all else fails these will take them in and both house and protect them. "And I say unto you, Make to yourselves friends of the mammon [meaning, riches] of injustice; that, when ye fail, they may receive you into everlasting habitations."
     All in all, the parable appears to support those who are cunning, deceitful and outright dishonest. It implies that the best security a man can have is rich, influential friends.

239

The commendation by the master, related by the Lord, certainly credits the dishonest with more prudence and wisdom than the followers of the Messiah.
     But the preponderance of teachings to the contrary, in the balance of the Scriptures, makes one hesitate to draw the obvious conclusion from this parable. There must be another explanation; and, indeed, there is.
     There are many arcana revealed in these verses. If the parable is approached from the subject of use or misuse of natural wealth, the teaching is quite obvious to the student of the Writings. We know from experience and from the explanation of the Divine Providence that wealth is bestowed on both the evil and the good. Material goods are not a direct gift to those leading a good life. We learn that the Lord permits evil men to acquire wealth, or to acquire power through the wealth of others, because they can perform uses equally as well as the good. We read:

     "[The evil perform uses] with greater ardor, for they consider themselves in the uses; wherefore, in proportion to the prevalence of self-love is kindled the lust of doing uses with a view to their own glory. Such fire does not operate with the pious or good, unless it be kindled from below by the consideration of honor; for which reason the Lord rules the impious in heart who are in stations of dignity by the love of fame, and thereby excites them to perform uses to the community or their country, to the society or city in which they dwell, and also to their neighbor or fellow citizen. . . . Study and inquire how many there are in the kingdoms of the earth at this day who aspire to dignities, and who are not lovers of self and of the world. Will you find fifty in a thousand who are lovers of God?, and among these will you not find that there are only a few who aspire to dignities?"*
     * DP 250

     But these uses performed by the wealthy or powerful evil man are temporary ones. They preserve order, maintain natural needs, and meet services for the general welfare during earthly existence; but they are of time and space, and they do not follow with a man to the other world. Unless a man has also acquired treasure in heaven he is impoverished after death.
     Yet a closer examination of the phrase "unrighteous mammon" reveals that more is involved than just material wealth and power. Spiritual riches are possessed also by the evil as well as the good. We read: "`Unrighteous mammon' means the knowledges of good and truth with those who do not possess them justly, that is, who are those that do not apply them to life."*
     * AE 242:21
     Every man, then, is a steward of the Lord's possessions. He is responsible not only for the handling of the material possessions held during his earthly life, but also for the disposition made of all the blessings which inflow from heaven.

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These include the whole realm of natural truths, the world of science. Knowledges of nature await man's discovery. But how he uses these knowledges is a measure of his stewardship. Also, the greatest storehouse of riches, the Word, awaits man's investigation. These riches, or mammon, can be used righteously or unrighteously, justly or unjustly; but in any case, man will someday be held accountable. "And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship."

     The plight of an evil man is, we know, a sad one. Even if he has turned his wealth and power toward the service of his fellow man while on this earth, his motive was not from true charity but from the selfish love of rewards. He may well have used his dominion and riches for the common good, but unless the internal man was guiding his actions from a sincere love of the neighbor and the Lord, his efforts were in vain. Even if his knowledge of the truths of the Word was vast and comprehensive, the final criterion of his stewardship is the interior use of his knowledge in a life of charity. If the ruling love remains self-centered, then his mammon is "unrighteous."
     The judgment befalling the good man, though, is quite different. His accounting of his stewardship is repeated many times while he lives and is, in fact, the message contained in the parable of the so-called unjust steward. Every man who endeavors to put away sins in his life because they are contrary to the Lord's commands receives an influx of goods and truths into his life in their place. But in order for these gifts of mammon from heaven to become a part of his life they must be tested and tried. Such trials are called temptations.
     It is the dynamics of these periods that are revealed in this story, stated simply, man occasionally has the truths of his understanding brought face to face with the evils and falsities remaining within him. At such times his conscience calls for an accounting of his actions. In humility he recognizes that in life he has misused the gifts of good and truth that the Lord has entrusted to his management. Self-examination discloses many shortcomings and faulty applications. In a sense, he finds that his account as a steward is in error.
     The evil man might proudly boast that he has managed his talents wisely and well. But the good man immediately admits to his Master that his stewardship has been unjust. Rather than deceive his Lord, he strives to apply what goods and truths he can to his life, with renewed effort but with humble repentance. Though the fifty measures of oil and the fourscore measures of wheat are less than the hundred, the signification in the internal sense of these amounts is still "full" and "complete."

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     The mercy of the Lord recognizes that not every truth seen will be applied fully. But the effort to apply some of them, however much less than the bountiful supply bestowed, is enough in the eyes of the Lord. "And the lord commended the unjust steward, because he had done wisely."

     The fact is that many evil men in this world-the "children of this age"-appear to be more prudent in the management of their mammon. Nevertheless, their cunning stems from the wrong motive. True, there is much that can be learned from the Egyptians, much that can be borrowed. Their zeal and their devotion to serving the neighbor are based upon a great wealth of knowledge. The "children of light" can benefit much from a study of their methods. New Church educators draw heavily upon the world for systems, experience and developments. So, too, must every layman glean the fields of human knowledge to enhance his usefulness.

     "Make to yourselves friends of the mammon of unrighteousness." Here is a Divine command to study carefully all that the world has to offer. To scorn the advances available to humanity just because we judge the giver to be unrighteous is both stupid and contrary to the Lord's teaching. Furthermore, it is a responsibility of our stewardship to serve alongside the unrighteous in improving the common good. We can live in the world without being of the world. Isolation from the neighbor is not the answer, for this is contrary to the Second Great Commandment. We are to befriend, yea, love, the neighbor, but according to that good which we find in him.
     The mammon of unrighteousness, after all, is not their riches; all human knowledge and all truth are from the Lord. We will fail to achieve our goal of spreading the Lord's church unless we are accepted within their "habitations"-their schools and their successes. To spurn wealth, whether material or mental, because it has been handled or developed by the unrighteous, is both to thwart and starve progress. Turning our backs on benefactors and professors because they do not proclaim acceptance of the Lord's second coming is not prudent. Such judgments border on those spiritual judgments which are strongly condemned in the Word.
     Rather, we are charged as stewards to seek heavenly and earthly mammon wherever it may be found, and to endeavor to apply it to our lives as sons of light. If our love is to be useful to the neighbor, we cannot do without knowledges and training. Naturally, we strive to protect our children from falsities when their judgment is too immature to detect them. Here the sphere of the home, the stewardship of a New Church teacher and the protection of the church, are welcome and wise shields from the unrighteous.

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But eventually children must step up with their parents to gather from the world the tools needed to achieve specific ends. The Lord provides every healthy adult with the freedom to act according to reason. No one who is capable of seeing truth can shun his particular stewardship. Everyone, too, will be held accountable to the Master for his work.
     But the inspiring teaching within the parable is that no man is to be condemned for his failures along the way. The mercy of the Lord is veiled within every temptation, when failure and helplessness smother our attempts to live righteously. Sincere stewards can expect periods of frustration, of futility and gloom. In the exercise of human prudence we will err. Many times we will face defeat, when our plans seem to falter and decay before our limited vision. Objectives, however worthy, will be placed in doubt. We will sense our failure as stewards of the Lord.
     But if we can lift ourselves up again, gathering together what is left of our lives, our goods and truths, and pledge these once more to the building of the Lord's New Church both on earth and within, then we, too, will receive the commendation in the parable: "the lord commended the unjust steward, because he had done wisely."
     Such wisdom means seeing that the Lord is forever giving and forgiving. Even the smallest application of truth to life, as small as the mustard seed mentioned in another parable, is sufficient to balance our accounts with the Master. For from this minute marriage of faith and charity in our lives we can build our eternal home as if on a rock. In spite of our prodigal ways, our position as stewards of the Lord's riches will be secure. We will become "sons of the light"; because His mercy is forever.
STEWARDSHIP 1969

STEWARDSHIP 1969

"Such as is the internal, such is the external; or such as is the mind (animus et mens), such is the worth of all things which come forth by means of the external or corporeal. The things which are of the heart make the man, not those which are of the mouth and the gestures; and such is the case with the internals of the church. But still the externals of the church are like the externals of a man, in that they take charge and administer; or what is the same, the external or corporeal man may in like manner be called the steward or administrator of the house, when the house means the interiors." (Arcana Coelestia 1795)

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PUBLICATION NOTE 1969

PUBLICATION NOTE Editor 1969

     In NEW CHURCH LIFE, issue of October 1967, attention was drawn to the informal publication, in mimeograph and in a limited edition, of "A History of New Church Education," Section III, by Professor Richard R. Gladish. This section deals with the Academy of the New Church from its beginnings to 1966. It was-mentioned that there were two other sections in typescript: "Education Under the English Conference" and "Education in North America in the Sphere of the General Convention." All three sections have now been issued in a uniform set of three volumes, mimeographed and in accopress binders.
     Professor Gladish is looking toward a final revision that will bring the three sections into a unified presentation in print of "A History of New Church Education." He notes that the third section will probably be expanded in some areas and trimmed in others; but that, although they will be modified, there is not likely to be so much alteration in the final versions of Sections I and II, since, except for the two theological schools, and perhaps Urbana, they are a record of past operations, and have already been checked by representatives of Conference and the Convention.
     The author would appreciate having his attention called to any errors in the present edition, and would be grateful for any information that would improve the manuscript as presented in its threefold mimeographed form. The three volumes, which are a valuable contribution to the field, may be obtained from the General Church Book Center, Bryn Athyn, Pa., 19009, at the price of $3.00 per volume.
GENERAL CHURCH SEAL 1969

GENERAL CHURCH SEAL Editor 1969

Spring brings news of forthcoming weddings, and weddings often suggest a present. May we suggest a General Church bronze seal as a very welcome and lasting gift for your favorite young couple?

Available for only $17.50 FOB, Bryn Athyn, Pa., 19009, from Walter Horigan, or at the General Church Book Center, the Academy Book Room, or perhaps the library of your own society.

244

COMPULSION, REASON AND FAITH 1969

COMPULSION, REASON AND FAITH Editor 1969

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. Notifications 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.
     Much has been written of late concerning human life on other planets, and it has been debated whether irrefutable proof of the existence of such life might not compel men to believe in the Writings and will therefore not be given. Our interest here is not in that question, but in what use the organized bodies of the New Church will make of the information that there are men on other earths when that information is forthcoming from those who have seen them.
     Will the churches of the New Jerusalem, in their efforts to evangelize, use it in such a way as to try to compel belief in the Writings; urging that they must be true, and should be accepted, because one of their teachings has thus been confirmed? Will they suggest that this vindication of Swedenborg's testimony at least makes a strong case for the advisability of examining affirmatively the other claims of the Writings? Or will they show wise restraint and a sense of doctrinal responsibility in their handling of what may prove to be one of the greatest tests to face the church? We do not advocate hiding the light under a bushel, but neither should the light be so used as to blind reason.
     We know from doctrine that men cannot be compelled to believe and love the things of religion, but should compel themselves; yet misguided zeal, an excess of enthusiasm over reason, may lead us to act as if it were not so. Yet the effort would in the end be self-defeating; for that which alone can lead men to compel themselves is the Heavenly Doctrine, the revealed truth concerning the Lord and His kingdom.

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FEAST OF PENTECOST 1969

FEAST OF PENTECOST Editor 1969

     The seventh Sunday after Easter-this year, the last Sunday in May-is observed in the Christian Church as the Feast of Pentecost; Pentecost meaning literally fifty days (after the Jewish Passover). The day is known also as Whitsunday-White Sunday. Although this church festival is not one that we celebrate, the events commemorated by Pentecost should be known to us. The story is told in the second chapter of the Acts of the Apostles.
     Before the Lord parted from the apostles on the Mount of Ascension He charged them to tarry in Jerusalem until they should be endued with power from on high. The promise implicit in these words was fulfilled when, on the day of Pentecost after the Resurrection, the apostles were all gathered together. Suddenly there came a sound from heaven as of a mighty rushing wind, and filled the house where they were sitting; there appeared tongues like as of fire, which descended upon each one of them. The Holy Spirit descended upon them, and they were inspired to speak to a mixed multitude.
     Although they knew it not, the spiritual ears of their hearers were opened, and they were addressed from within by a spirit whose speech fell into the words of each man's language. The appearance, recorded in good faith, was that each one heard the apostles in his own tongue; and when the first Christian sermon had thus been preached, about "three thousand souls" received baptism. The mission of the apostles had begun.

     Pentecost therefore marks for Christians the birthday of the church, the occasion on which the Christian Church was constituted as a reality in history. However, there are two reasons why we do not celebrate Pentecost. The Holy Spirit no longer descends upon the Christian Church, which was brought to judgment in the year 1757; and the Feast of Pentecost has been displaced by the festival that will be observed next month-the Nineteenth of June, which marks for us the birth of the New Church. The second calling together of the apostles, when they were sent forth to preach the new gospel throughout the universal spiritual world, has replaced the first. Yet Pentecost still has its lesson for us. If New Church Day reminds us that we have a responsibility to carry the Writings whithersoever the Lord may have prepared a receptive state, Pentecost may remind us that we have a duty to teach only from the Writings, that with their own Divine power of accommodation they may speak intelligibly to men in a multitude of states; and it may remind us also that as the work begun on Pentecost was to change the pagan world, so will the preaching of the Writings change the neo-pagan world of today.

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OF THE ABUNDANCE OF THE HEART 1969

OF THE ABUNDANCE OF THE HEART Editor 1969

     When the Lord said, "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh," He expressed a fundamental truth very simply. By the "heart" is meant the will, and what the Lord here teaches is that the true quality of a man's words and deeds is that of the will from which they spring and which is inmostly within them. If the will is good, the words and deeds are good, because they are inspired by love of the Lord and His kingdom; if the will is evil, they are evil because, no matter how beneficial they may be to others, the affections which motivate them are selfish and worldly.

     It may not be easy for us to see and believe this truth; yet upon the acknowledgment of it depends the whole of our regeneration. Our difficulty may stem in part from an unconscious pragmatism, from judging of what people, including ourselves, say and do by its effect upon society, rather than considering the love from which they speak and act. Despite current disorders there are probably more people whose labors contribute to the good of society than set out to injure or destroy it. They seem to be concerned and compassionate, constructive and helpful, and to wish to promote the common good. But if theirs is the good that man can and does do from himself, the will from which it comes is interiorly evil. Its wellspring is contaminated by the loves of self and the world, and the words and deeds are polluted also, like water from an impure source. A man may fight against injustice and thereby benefit others; yet his motive may not be love of justice but dislike of authority and of those who exercise it. He may wage war on poverty because he cannot feel at ease as long as he knows that others are in want. He may work for equal opportunity for all because he really believes that the things of this world are the only ones that matter, or because he secretly desires recognition.
     Now we cannot judge the spiritual motives of others, but we are intended to look into our own. That is why the Writings urge that self-examination should go deeper than words and deeds, that it should probe intentions and the imagination; for the intentions are of the will and they show themselves in the imagination. We should certainly try to do and say what is good and true and useful to our fellow man; but at the same time we should be looking to the Lord, examining our will, and repenting of the evil we find in it, in order that truly good motives may replace the ones from which we first speak and act.

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ACADEMY OF THE NEW CHURCH 1969

ACADEMY OF THE NEW CHURCH E. BRUCE GLENN 1969

     The Annual Joint Meeting of the Faculty and Corporation of the Academy will be held on Friday, May 16, 1969, at 1:45 p.m., in the Assembly Hall, Bryn Athyn, Pa. Administrative reports on the year's work will be followed by presentations by the heads of Academy schools on current curricular developments.
     E. BRUCE GLENN,
          Secretary
SWEDENBORG SCIENTIFIC ASSOCIATION 1969

SWEDENBORG SCIENTIFIC ASSOCIATION MORNA HYATT 1969

     The Seventy-second Annual Meeting of the Swedenborg Scientific Association will be held in Bryn Athyn, Pa., at Pendleton Hall at 8:15 p.m., on Monday, May 12, 1969.

     Brief reports and the election of the President and members of the Board of Directors will be followed by a program in honor of Professor Hugo Lj. Odhner, a long-time student of the Writings and the philosophical works of Emanuel Swedenborg. It will consist of a series of short talks on the use of studying those aspects of philosophy to which Dr. Odhner has directed his time and abilities.
     MORNA HYATT,
          Secretary
ACADEMY OF THE NEW CHURCH 1969

ACADEMY OF THE NEW CHURCH Editor 1969

     Announcements.

     The Board of Directors of the Academy of the New Church has approved the following appointments to the teaching staff for the 1969-1970 academic year:

     Miss Greta L. Doering (Girls School English, Speech and Drama) Miss Nina Dunlap (Girls School Mathematics)

     Mrs. Sanfrid Odhner (Girls School English and History)

     Mr. Prescott Rogers (College Ancient History and Ancient Languages in addition to his duties in the Boys School)

     Mr. David Roscoe (Boys School History)

249

ESTABLISHMENT OF THE NEW CHURCH 1969

ESTABLISHMENT OF THE NEW CHURCH Rev. GEORGE DE CHARMS 1969

NEW CHURCH LIFE
VOL. LXXXIX          JUNE 1969               No. 6
     "Behold, I come quickly . . . . Seal not the sayings of the prophecy of this book: for the time is at hand." (Revelation 22:7, 10)

     The Apocalypse is perhaps the most arcane of all the Scriptures. It was the last book of the New Testament to be written, and because its meaning was so obscure it was the last book to be admitted into the Christian canon. Many scholars have tried to interpret it, but they have found no consistent thread of meaning upon which all could agree. It could not have been otherwise, for this book is a prophecy of what would come to pass at the time of the Lord's second advent, and this could not be made known before the event, for in providence it is not given, either to men or angels, to know the future. For this reason it was said of this book that it "was sealed with seven seals," and that "no . . . [one] in heaven nor in earth, neither under the earth, was able to open the book, neither to look thereon."* Because of this, John the Evangelist expressed deep sorrow; but one said unto him from heaven: "Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."** This was a promise that the Lord Jesus Christ Himself would reveal the hidden contents of this book when He would come again in glory; and this is confirmed in the last chapter, where we read: "Behold, I come quickly . . . . Seal not the sayings of the prophecy of this book: for the time is at hand."***
     * Revelation 5:1, 3
     ** Revelation 5:5
     *** vv. 7, 10
     These words were written in the latter part of the first century, and seventeen hundred years had to pass before the Lord's coming could actually take place.

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In the sight of the Lord, however, time has no significance. He has regard only to what is eternal. His sole purpose is to provide for the redemption and salvation of the human race, and for the eventual establishment of His everlasting kingdom, both in heaven and on the earth, whatever length of time this may require. It cannot be accomplished by any form of compulsion, but only with the free consent and the willing co-operation of men. Toward the realization of this goal, therefore, the Lord must lead mankind with infinite patience and gentleness, by gradual stages, through the secret operation of His Divine Providence. Whatever time may be required is of no consequence, as long as the end is finally attained whereby the human race may be blessed with ever-increasing joy and happiness to all eternity.
     When the Lord says, therefore, "Behold, I come quickly," the reference is not to time, but to state. The Lord comes when the state of His church on earth is such as to make His advent necessary. He comes "in the fulness of time" when all true knowledge of God and all genuine understanding of His Divine laws have been lost; when "nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places," and when, according to the Scriptures, "except those days . . . be shortened, there should no flesh be saved."* When this state of religion with men is reached, the Lord comes "quickly," immediately, to reveal Himself anew, to make known again the way that leads to heaven, and to raise up a new church in which He may dwell with His people, to "feed them . . . and lift them up forever."**
     * Matthew 24:7, 22
     ** Psalm 28:9

     Those who have labored to explain the apocalypse have sought the fulfillment of its prophecies in world events, in the rise and fall of kingdoms and empires and church organizations. In this they were quite mistaken, for this book is the Word of the Lord, and whatever the Lord speaks refers, when rightly understood, not to things worldly and temporal, but solely to things heavenly and eternal. This spiritual meaning is now made clear in the work The Apocalypse Revealed, given by the Lord through His servant Emanuel Swedenborg. There the cryptic visions of John are unfolded as to their spiritual meaning, verse by verse, and chapter by chapter. The book is shown to be in very truth "the revelation of Jesus Christ" who appeared to John in heaven as "the Son of Man" in the midst of "seven golden candlesticks," saying: "Fear not; I am the First and the Last: I am He that liveth and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death."*
     * Revelation 1:1, 12, 17, 18

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     What follows, we are told, describes how the Word of both the Old and the New Testament had been misinterpreted, its intended meaning distorted and wrongly applied to purely natural, social and moral life, insomuch that men became increasingly blind to its spiritual sense, the very existence of which was at last totally denied. When this came to pass, the Lord could no longer be present with men to teach them and lead them by means of His Word. It became imperative, therefore, if the human race was to be saved from utter destruction, that the Lord should reveal Himself anew, dispersing the falsities of human error, and opening the eyes of men once more to the true inner meaning of His Word. So doing, He performed a Last Judgment in the spiritual world; separating those who gladly received this new truth from those who wilfully rejected it, and making this same truth available to men on earth by means of a new Divine revelation called "The Heavenly Doctrine of the New Jerusalem." This, John described symbolically as the Holy City, descending from God out of heaven, to become "the tabernacle of God with men," wherein He might forever after "dwell with them . . . [that] they . . . [might] be His people, and God Himself . . . [might] be with them their God."* Only after all these things have come to pass does the Lord say: "Behold, I come quickly . . . . Seal not the sayings of the prophecy of this book: for the time is at hand."
     * Revelation 21:3

     The Lord does not come until "the time is at hand" when a new beginning must be made. The traditional modes of faith and worship are no longer adequate to meet the vital spiritual needs of mankind. The seed of Divine truth concerning God, and heaven and eternal life must be planted in the minds and hearts of men, from which, by slow stages, a spiritually living Christian Church may grow. Yet the strong appearance is that there is no soil in which that seed may germinate. The second advent of the Lord is so different from anything that men have imagined it to be that few indeed are prepared to recognize Him when He comes. It is just as true today as it was at the time of the Lord's first advent, that men are looking for Him to establish an earthly kingdom. When the Lord, at His trial, said to Pilate, "My kingdom is not of this world," no one, not even His disciples, had any idea as to what He meant. So now, when the Writings speak of spiritual things-the nature of God, the quality of His love and wisdom, the operation of His providence, the reality of the spiritual world, the importance of looking to that world as the real end and goal of all man's striving here on earth-these things are regarded as visionary, as irrelevant, as having no practical relation to the solution of the worldly problems that seem so pressing and so all-important in this modern age of skepticism and materialistic thinking.

252

The Writings, although published and spread abroad in many languages, are ignored or ridiculed, or rejected by men, even as the teachings of the Lord Jesus Christ at the time of His first advent were violently opposed and vilified by the scribes and Pharisees. Everywhere the seed appears to fall upon barren ground. Nevertheless, just as there were a few who recognized the Lord and forsook all to become His disciples, so now, there are in providence a few who welcome the Heavenly Doctrine, and behold within it the risen Lord in His glorified Human, calling upon them to enter through the gates into the holy city, New Jerusalem. To these the Lord says: "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand."*
     * Revelation 1:3

     No man can know how soon, or in what manner, the Lord may cause His church to grow. We read in the twelfth chapter of the Apocalypse of the "woman clothed with the sun," who brought forth a "male child." The woman represents the New Church, and her child, the doctrine of that church, revealed by the Lord in the Writings of His second advent. Of the woman it is said that she would be persecuted by "a great red dragon," by which is meant the doctrine that man can be saved by faith alone without the works of charity. But the woman is said to "flee into the wilderness, where she hath a place prepared of God, that they should feed her there, a thousand, two hundred and three score days." By this is meant that the New Church must for a time be among a few, "and that meanwhile provision will be made for it among more, until it grow to its appointed state."* How long it must remain in the "wilderness" no man can know. But in spite of every appearance to the contrary, for the few who, in the mercy of the Lord, have been led to see and acknowledge the Heavenly Doctrine, the time is now. They cannot evade the obvious responsibility of striving for the gradual establishment of the New Church, first in their own hearts and lives, and then in the world of men. The Lord says to them today, even as He said to His disciples so long ago: "Say ye not, There are yet four months and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to [the] harvest."**
     * AR 547
     ** John 4:35

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     The world as a whole has indeed become a spiritual wilderness. How it can be prepared to receive the truth of His second coming can be known only to the Lord Himself. But still, within the reach of those who acknowledge that truth, and who submit their minds and their lives to its guidance, there are even now "fields" which are "white already to [the] harvest." To all who may labor in those fields, the Lord says: "He that reapeth receiveth wages, and gathereth fruit unto life eternal: that both He that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth and another reapeth. I sent you to reap that whereupon ye bestowed no labor: other men labored, and ye are entered into their labors."" The meaning is plain. "He that soweth" is the Lord, and while men labor in the few fields that are ripe, the Lord is preparing the soil secretly, and sowing the seed in other fields. When these also are ready, men may reap from them a rich harvest on which they had "bestowed no labor.*
     * John 4:36-38

     Approximately two hundred years have passed since the Lord sent out the twelve apostles who had followed Him during His life on earth, to proclaim throughout the whole spiritual world the Gospel that "the Lord God Jesus Christ reigns, whose kingdom shall be for ages of ages."* A few years later, in 1788, a small congregation of receivers met in a chapel in Great East Cheap, London, to inaugurate for the first time on earth, the public worship of the Lord in His second advent. From that time on the New Church has grown, slowly but steadily, spreading to many of the countries of the world. To human eyes its growth has been discouragingly slow; but in the midst of an alien civilization, its tender beginnings have been protected and nurtured, in the overruling providence of the Lord. In this there is cause for great rejoicing. The establishment of the New Church is a work purely Divine. It is "the Lord's doing, marvelous in our eyes."** He asks of His followers no more than this that they meet the challenge presented by His Word, and faithfully perform the duties that lie immediately before them, with perfect confidence in His Divine power to do whatever in His infinite wisdom may be necessary to promote, in His own way and in His own time, the establishment of His kingdom throughout the world of men. Wherefore He says: "Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be. I am Alpha and Omega, the Beginning and the End, the First and the Last. Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city."

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"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." "Seal not the sayings of the prophecy of this book: for the time is at hand."*** Amen.
     * TCR 791
     ** Psalm 118:23
     *** Revelation 22:12-14, 70, 10

     LESSONS: Matthew 24: 29-47. Revelation 12:1-12a. AR 944:1
     MUSIC: Liturgy, pages 453, 518, 521, 604.
     PRAYERS: Liturgy, nos. 64, 91.
Tabernacle of Israel 1969

Tabernacle of Israel Rev. GEORGE DE CHARMS 1969

     COMING SOON!

     This is a new book, not a new edition of Bishop De Charms former mimeographed volume on the tabernacle. In the preface and introduction the author gives a succinct statement as to the oneness of Divine law in both the spiritual and natural worlds and of the New Church doctrine of correspondences by which man can know God. On the basis of these doctrines he gives the importance of the study of the tabernacle in all its detail as a complete picture of the regeneration of all men. Bishop De Charms answers the question as to why he undertook a new study of the tabernacle when so many scholars have already done so, in these words: "The answer lies, not in the mere fact that the tabernacle is symbolic. This has been known to Christian scholars . . . it lies rather in the fact that its symbolism is now Divinely expounded so that we know not only that it is, but also what it is; and being thus revealed it is discovered to be of great practical value to the spiritual life of men. The tabernacle represents the dwelling place of God with every man, the medium of communication with the Divine."
     The chapters progress in the order given in Exodus for the building of the tabernacle rather than the normal order of the construction of a building from its foundation. This is because use must come first and descend to ultimates and thence through operation, affect men's minds. The regenerate mind is shown to be a true temple of the Lord in every detail. (Continued on Page 266.)

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HOLY CITY DESCENDING 1969

HOLY CITY DESCENDING Rev. N. BRUCE ROGERS 1969

     A New Church Day Talk To Children

     In the second verse of the second to last chapter of the book of Revelation we find these words: "And I John saw the holy city, the New Jerusalem, coming down from God out of heaven. . . ." This refers, of course, to a vision seen by the Apostle John on the Isle of Patmos, and it was something that he saw taking place in the spiritual world when his spiritual eyes had been opened by the Lord so that he could see into that world.
     But what did it mean? It is always interesting to find out about things that have taken place in the spiritual world; but it is even more interesting to find out why they have taken place, because everything that we are told about in the Lord's Word is told to us for a reason. Why are we told about John's seeing "the holy city, the New Jerusalem, coming down from God out of heaven," and what kind of city was it, that it would be important for us to know about it?
     Many people have asked themselves this question during the hundreds of years that have passed since the book of Revelation was first written, and several different answers have been suggested. For the real answer, however, we must go to the Writings, because no one has ever by himself found the correct answer, and because it is in the Writings that the Lord has come again to explain the Old and New Testament and to explain what is meant by the things we are told there.
     First of all, we find out from the Writings that by "the holy city, the New Jerusalem," is meant a new church which the Lord would form at the end of the Christian Church, or when the Roman Catholic and Protestant churches were no longer true churches and were no longer teaching people the true way to the Lord and heaven. Secondly, we find out that this church would be not simply a new church, or another new church (since all the churches which the Lord has established have been new in their beginning); but we find out that it would be the last new church, which would exist forever, so that it may be called the New Church. And what is more, we also find out that this church would know the Lord in a better and clearer way than ever possible before, for which reason the Writings say that "this New Church is the crown of all the churches that have hitherto existed on the earth."*
     * TCR 786

256

     All this is meant by "the holy city, the New Jerusalem," which the Apostle John saw, in a vision, "coming down from God out of heaven." It is called "holy," because, like all true churches, it is a gift of the Lord and is formed by Him-because it descends from God out of heaven; and it is called "new," because everything of its teaching, or doctrine, would be new, in the sense that it would make the Lord known in a better and clearer way than ever before, and at the same time would show the way to heaven and human happiness in a better and clearer way than ever before, since it is knowing the Lord and following His will which leads us in that way.

     What John saw here on the Isle of Patmos was a vision foretelling the establishment of this New Church, and it is important for us to know about it, because it is through the Writings that the Lord has established it. In other words, the prophecy has now come true. The New Church has been established; the holy city, the New Jerusalem, has now come down from God out of heaven; and its teaching or doctrine which would make it new is that teaching or doctrine which we find in the Writings. The Writings make the Lord known, not in parables or in representative prophecies or in historical stories, but plainly and directly, as never before, as He is in Himself and as He was when He showed Himself to men in times past. And because it is in the Writings that the Lord has thus made Himself known, in the most perfect way possible, therefore it is also in the Writings that the Lord has come to us again, making the Second Coming which He promised us He would, to establish and form that church which is meant by "the holy city, the New Jerusalem."
     For this we are thankful-not only for ourselves, but for all men, because now it is possible for us to know the Lord, not as some invisible Deity who seems to care little for the human race, but as a warm and personal God, a Father whose love reaches out to every single person and whose every effort is to lead men to happiness and protect them from harm. We are glad for this our church, in which we can so know the Lord and because of it come to love and follow Him in the ways that He wishes. And because we are thankful, because we are glad, it is at this time every year that we remember and give especial attention to the birthday of the church.
     How do we know when the church was born? How do we know when it came into being? The answer to this has actually been made very easy for us to know.

257

In one of the books of the Writings, called True Christian Religion, at the very end of the chapter on the New Church, we are told the following: "After this work was finished the Lord called together His twelve disciples who followed Him in the world; and the next day He sent them all forth throughout the whole spiritual world to preach the Gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ages and ages. . . . This took place on the nineteenth day of June, 1770."*
     * TCR 791
     This was the birthday of the New Church, at least in the spiritual world; and because of it we now celebrate the nineteenth of June as New Church Day, in remembrance of that first nineteenth of June one hundred and ninety-nine years ago when the prophecy of the vision seen by John was fulfilled and the holy city, the New Jerusalem, began to come down from God out of heaven. Birthdays, however, should not only look backward; they should also look forward. We do indeed look backward on New Church Day in gratitude for what the Lord has done in making His second coming and establishing His church; but we also look forward to what we can do in further co-operation with Him in order that His New Church may grow ever better and serve mankind in the ways that the Lord intends. In celebrating New Church Day, we not only give thanks that the Lord has come again through the Writings, to make Himself known and establish His church anew; we also come together to rededicate ourselves to living a life according to His will, to renew our intention to co-operate with Him in building His church on earth, and to encourage each other in the pursuit of those good uses and those most excellent purposes for which we have all been created.
     Above all, we turn our eyes to the Lord and to the life which is to be the spirit of the New Church. And to those who would ask what that spirit of the New Church is to be, the Lord Himself has already made answer: to love one another as He has loved us.* This is the new commandment which He gave to those who would be His disciples, who would be His followers; and it is the spirit of this commandment which He came again to establish in the hearts of men, which is the life of the New Church to which we would now devote ourselves anew: mutual love in the common worship of our Lord, who is at once God of heaven and earth and the Savior of men forever. Amen.
     * John 13:34

     LESSON: Revelation 21:1-11.
     MUSIC: Liturgy, pages 421, 483, 457.
     PRAYERS: Liturgy, nos. 49, C13.

258

BRIEF EXPOSITION 1969

BRIEF EXPOSITION Rev. ALFRED ACTON 1969

     Swedenborg writes: "When the Brief Exposition was published, the angelic heaven from the east to the west, and from the south to the north, appeared of a deep scarlet color with the most beautiful flowers. This took place before myself, and before the kings of Denmark and others." "At another time it appeared flamy, most beautiful."
     "In the spiritual world there was inscribed on all these books: 'The Lord's Advent.' The same I also wrote by command on two copies in Holland."*
     * Ecc. Hist. 7, 8
     Since spiritual phenomena occur from interior causes, and are in correspondence with those causes, we can by applying correspondences to the phenomena recorded concerning the publication of The Brief Exposition see something of the state which existed in the spiritual world at that time.
     First note that from east to west and from south to north indicates through all the heavens in accord with love and wisdom; east being the source of love, while south is the source of wisdom. "Scarlet" spiritually indicates the presence of truth from a celestial origin, such as is the truth of the Word in its literal and natural sense,* while "flowers are those things which are of wisdom, or the goods of faith, because these proximately precede rebirth or regeneration."** Flame signifies spiritual good, and the light of it truth from that good.***
     * AE 1038
     ** AC 5116
     *** AC 3222, 6832
     All these symbols are most appropriate to the truth revealed in the New Word. All of them entirely complement the advent of the Lord. Is not the truth found in the pages of our new Revelation truth in the letter of this New Word. Is it not deep scarlet-greater, more open, clearer truth than ever before revealed? Is it not also as the flower, the wisdom, which leads all men-indeed the whole earth, if the church will but perform her spiritual mission, into a rebirth of spiritual light and heat with men? Is not this New Word indeed the Lord's second advent!
     The fact that the event took place before Swedenborg and the kings of Denmark is more obscure than the spiritual phenomena recorded; yet when we learn, as we do from the Invitation to the New Church, that the Danes were raised up in providence for the purpose of providing a medium whereby the Reformation, and so a rekindling of love for the Word, might take place, something of the reason for their presence seems to appear.

259

     One of the copies which Swedenborg inscribed in Holland with the words "The Advent of the Lord" has been found and now resides in the British Museum. There are four references to the Arcana Coelestia appended to this inscription. Each of them adds to the idea of what this advent of the Lord actually is. The first reference illustrates that the coming of God is in reality a perception of His presence on man's part. God is ever present with man, but until man perceives this presence there is no advent. So the number continues: "perception is nothing else than the Divine advent or influx into the intellectual faculty."* The second reference spells out what actually occurs at God's advent in the world. We read: "This last time of a former church and first time of a new church are . . . the Lord's advent, for the Lord then leaves the former church and comes to the new church."** A third definition of the Lord's coming is found in the next reference. "By the 'coming of the Lord' is not meant His appearing with angels in the clouds, but acknowledgment in hearts by love and faith; also His appearing from the Word. . . . This coming is meant by the coming of the Lord which takes place when an old church is rejected, and a new church is set up again by the Lord."*** The fourth reference completes the definition: "'the coming of the Lord' denotes the acknowledgment of truth Divine by those who are of the new church, and denial of it by those who are of the old church."****
     * AC 2513
     ** AC 4535
     *** AC 6895
     **** AC 8427

     It is clear to the New Church man that the Lord has made this second coming. The advent of the Lord has occurred. The Lord is now perceived by men of the New Church according to the open truth of His New Word, He is also with this New Church, at least as it exists in the heavens, and He has left the old church. Further, we realize that He will continue to be present with His church on earth just to the extent that that church allows His coming to increase-just as long as it does acknowledge the Divine truth freshly revealed unto it. For this reason the New Church man recognizes that his first obligation to God is the necessity of preserving the soundness and purity of the doctrine revealed in the New Word. Without such preservation we destroy the presence of the Lord with us. We make His advent of none effect. We read: "It is known that the church is in accordance with its doctrine, and that doctrine is from the Word; nevertheless it is not doctrine, but soundness and purity of doctrine, consequently the understanding of the Word, that establishes the church."*
     * TCR 245

260

     Our role is clear. If the church is established according to the soundness and purity of its doctrine we must learn that doctrine. We must guard it by living it, even as we faithfully present it unto the world. Indeed our example of living the life of true religion, of doing that which doctrine prescribes, will be our most effective presentation of that doctrine unto the world. But unless we also prepare ourselves to present this doctrine verbally, unless we study the Word and learn how to accommodate it to the states of the world, we will fail in making the Lord's second advent living in the world.
     Where do we seek in the Word for such light! Can we preserve the soundness and purity of doctrine even as we accommodate it to the states we find around us? Is it proper for us to make such accommodation? Will we not in so doing violate the basic truth we seek to preserve?
     If by accommodation we mean watering down our principles, if by accommodation we mean living something of a life of evil in order to get along with those around us, then we may well harm doctrine. But we need not do this. We can accommodate truth from the Word to states of evil without being evil ourselves. We can face ignorance or disbelief with-out becoming ignorant or atheistic ourselves. We have with us Divine truth. It is a sword which will protect us, if we but learn to wield it properly. As the Lord commanded His disciples: Ye must be wise as serpents, and harmless as doves.

     The question arises: Why of all the volumes of the New Word is the Brief Exposition singled out for special attention? Why does this short little volume receive the inscription "Hic liber est"! Why should not the True Christian Religion, or the Arcana Coelestia, or some other seemingly major work be signified as the Advent of the Lord? Why should spiritual wonders mark this small volume's publication? Are not all the theological works of Swedenborg equally the New Word of God? Are not many of the thoughts and ideas expressed in this little work contained in earlier works? How can this book which is described by Swedenborg as a "forerunner" to the True Christian Religion, and was published to prepare the way for that book, be so important?
     Answers to these questions may vary, but I believe the truth of the matter rests in considering just how and where the Brief Exposition served as a forerunner to the major work.

261

As I see it, this forerunner was most effective in the spiritual world. In that world it did indeed serve to prepare spirits for entrance into the New Christian Heaven. As is testified, it did cause wonders in heaven as it enabled men hitherto bound to the concept of three Gods to awaken to the joys of a new world, the New Christian Heaven. Witness how the final relation in the work treats of this new heaven and of entrance thereinto by those previously bound. Granted this relation comes from the Apocalypse Revealed, published three years earlier, and is the last relation in that work as well; but still it has been incorporated into this work for a purpose, namely, to illustrate that this work has prepared the way for entrance into that new heaven which rests on the truths of the New Word.

     Here is an important fact that guides my thinking. Heaven rests on the Word. Swedenborg records that in reading the Word, specific angelic societies are evoked by specific passages. The reason for this fact, as I see it, is that the Word is, in fact, the form of the Lord which is, of course, the form of heaven. The Word is Divine truth in ultimates which gives ultimate expression to the Divine Human. Heaven also needs this ultimate on which to rest. So we can conclude that until the New Word was complete, that is until the completion of the True Christian Religion, which event, you will recall, caused the twelve apostles to go forth into the spiritual world teaching the life of the New Heaven, until this event the New Heaven was not fully formed. It was not ready for population in any great measure. So it is that that part of the Word which hailed the advent of this work-which hailed the advent of the final formation of the New Heaven, and so the commencement of the New Church on earth which grows only in accordance with that heaven-the work which hails these events is singled out as the Advent of the Lord. It is the commencement of a new perception in the heavens. The scarlet of new celestial wisdom and the beautiful flowers of its specific truths dawn in that world. The freedom at last to populate that new world is at hand.
     We should remember that the first advent preceded the glorification. The Lord was born as a baby. His glorification did not occur until the resurrection. At His advent the Lord was impotent. At His glorification He was all powerful. The book singled out as His advent can well be a minor work-even as the book which completes the formation of the New Heaven is a major one.
     But what does all this speculation do to the rest of the New Word! Are the bulk of the Writings, so to speak, pre-Advent revelation? Obviously we cannot hold to such a claim. The Word is an organic whole. From Genesis to the completion of the True Christian Religion it is a single unit.

262

We cannot divide Divine truth, even as the Romans vying for the Lord's garments at the crucifixion could not divide His inner garment. Yet the outer garments of the Lord were divisible. We can see divisions in the Word. We can see that the Old Testament is a unit, even as is the New Testament, and again the New Word. We can further see divisions in each of these works. There are obvious divisions in the New Word. There are the pre-Judgment works, and the post-Judgment works. There are expository works, and works on angelic wisdom. Likewise there are works devoted to specific doctrines and works devoted to doctrines in general.
     As I see it, each of these divisions finds a spiritual unit resting on it, even as does each verse of the Old Testament. In turn each of these units had its advent in time with the formation of that work. So the New Heaven as it was formed by the different books of the New Word had many comings of the Lord. There is no such thing as a pre-Advent revelation, but the Advent marked by the Brief Exposition is as it were the final advent-since it is the Advent which marks the final formalization of the New Word, since it heralds the full formation of the New Christian Heaven.

     But of what value is this little work to us? How are we to use the truths of this revelation in our own lives?
     Obviously the specific truths of this work find ready application. We can by reading its pages clearly see the fallacy of faith alone. We can reject the idea of three persons in God. Further points occur throughout the work. But if we are correct in our thoughts concerning the general purpose for the writing of this book there is perhaps more that we can gain from its format. If this work served to prepare the way for spirits to enter into the New Christian Heaven by marking the Lord's advent, by making perception of God possible, then the pattern which made that perception possible should be a pattern we can follow in presenting His truth to the world.
     With this in mind we turn to the general format of the work, seeking just such a pattern. In so doing a striking similarity occurs between this presentation of the Lord as the one God of heaven and earth and a presentation of the same fact in earlier revelation. We speak of the time when the Lord on earth converted a Samaritan woman to Christianity, or at least provided that that woman should see the truth that He was God. The same truth, of course, is the essential theme of the Brief Exposition: There is one God, in one person who is the Lord Jesus Christ.
     The story of the Samaritan woman begins with her at Jacob's well. Interestingly, the Samaritans were, so to speak, a reformation of the Jewish faith.

263

They were not the orthodox Jews who worshiped at Jerusalem, but were rather hated by the orthodox. To be at Jacob's well, spiritually, is to be at the source of truth, while Jacob is the Word as to its literal sense.* So the story begins with the woman, or, spiritually, an affection, seeking to draw truth from the letter of the Word. She is searching, but has been surviving spiritually on this source of truth. The heavens up to the formation of the New Christian Heaven likewise had been surviving on the truth of former revelation, perverted though it was. Yet the heavens like the woman were searching-seeking new light from God. The Last Judgment was past. The bonds of falsity were broken. Instruction in truth was now needed.
     * AC 3712

     A similar state to both these illustrations must exist if we are to present the truth to an individual. The Lord in secret must have prepared the prospective convert to the New Church. A last judgment must have taken place in his life as to the truth of former revelation. He must be searching for truth. Like the woman at the well, he must be seeking water. Only the Lord can bring such judgment. Only the Lord builds His church. But we must be ready to do our part in building the Lord's church if we are to be His disciples. We must be ready to present His truth-to serve as His spokesmen on earth, to lead unto the source of all truth, His New Word. For the Lord uses men as the instruments of His providence. Our choice is either to be for Him or against Him: to work with providence in the spread of the church on earth, or to become a permission of providence by inactivity in the proper performance of our use. We can either choose to spread the church by living its doctrine and fearlessly presenting it to those around us, or we can turn our backs on providence by encasing ourselves in the comfort of a quiet community. Granted we are not all ranting missionaries, but we are, by reason of the fact we are in the New Church, the Lord's new disciples on earth. We must be in the world, but not of the world. We must shun the evils of love of the world as we seek to present by example the happiness of life guided by genuine spiritual truth.
     The Lord when He first saw the woman at the well said unto her: "Give Me to drink."* To which she responded by questioning His motive in asking for such water of her. She identified Him as a Jew with whom she had no dealings.
     * John 4:7
     In this exchange we find the Lord enquiring of the woman as to the state of truth with her, and we note that His questioning evokes something of an argument. She is not ready to deal with a Jew. The parallel to the Brief Exposition can again be drawn. It begins with a statement of the faith of the Protestant and Catholic world at that time.

264

It exposes in no uncertain terms what the water of the old well has become. We, too, must be ready for a similar exposure. We must be ready to state just what we think of the world around us, and we should not be surprised when such statements evoke the response of the Samaritan woman: How can you, a Christian, deal with us! Note here that the Lord had not at this time said He was anything other than a Jew. Nor does the Brief Exposition. It must be first hand. The scholastic approach which would study simply what the Word reveals about such beliefs will not do. True, we must guide our thinking in this study from the truths of the New Word, but we must read what others write if we are to know what they say. We must be in the world.

     Since the Last Judgment a new freedom holds the minds of men. Almost every conceivable idea has its adherents around us. Without careful attention to this variety we will not be able to show the truth we have. If we begin with a misconception of others' beliefs we will probably fail. So it is best to allow them to speak for themselves; to ask as did the Lord of the woman for her to give Him to drink or, as in the Brief Exposition, to quote verbatim.
     Obviously the statement of belief by another will lead to discussion. We must then be ready to expect misunderstanding. As the Samaritan woman thought the Lord was a Jew, we will be mistaken for members of the dead Christianity. Such misunderstanding is natural, but notice how the Lord responded to it. "If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water." A new source of truth is implied in this answer, yet the details of this truth are not stated. Just so does the pattern of the Brief Exposition progress. A sketch of the doctrinals of the New Church follows after the quotations from the former Christianity.
     In our discussions it is well to keep in mind a similar need. The first questions of the would be convert need but a sketchy answer. Detailed development of doctrine will bore and so defeat our purpose.
     Such a sketch should evoke a response similar to that of the woman at the well. She questioned the Lord's ability to provide living water. "Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself . . . ?" The New Church man also should expect similar questions. "How do you think you of all those in the world have true answers to these questions? Where do you get the authority to speak on such matters?"
     The response of the Lord, as, too, the response in the Brief Exposition, is most important.

265

The Lord demonstrated something of His supernatural power. By example He showed the woman that He was able to know things about her which He had not been told. Similarly, Swedenborg in his pointing out the errors in former Christianity relies upon the testimony of angels with whom he calmly states he has spoken. His supernatural experience is implied as fact without great fanfare.
     We must be ready to give equal assurance to the potential convert. Yet we should not expect immediate approval of our calm statement. Indeed much doubt probably will be evoked. But the fact that Swedenborg was clairvoyant can be demonstrated by a few simple stories, and the claim should be made. Obviously the New Church man considers such spiritual happenings as purely secondary to the clear truth of the New Word, but in these first states of instruction they are important. Only after the fruits of spiritual truth are tasted can they be savored, they must be introduced in such a way that they can be lasted. A clear statement of sincere belief in the fact that Swedenborg did indeed see in the spiritual world is essential. For this reason Heaven and Hell can be a good first book of the New Word to give to a potential convert, but, as we shall see, more in the work of introduction follows.

     When the woman at the well realized that the Lord spoke with a new kind of authority she asked Him to settle a dispute that had caused the Samaritans to be hated by the Jews. In other words she asked Him to give His views on the old theology. The answers she sought were not answers to new problems. Her problems were with her present. So, too, the Brief Exposition devotes its major emphasis to current theology.
     With this in mind, we also must be ready to face problems which bother contemporary Christians. We must be ready to face questions of integration, peace and other social and moral issues.
     But note how the Samaritan woman's question was answered. "Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth."
     In other words, the Lord gave an entirely unexpected, and a completely new answer to the old problems. So also, of course, does the Brief Exposition in its analysis of the old theology offer an entirely new solution. God is one person. All theology derived from an idea of three persons is simply heresy.
     We in turn must face the challenge of giving new solutions to the problems of our world. The New Word, for example, tells us that peace can only be found when spiritual peace is attained.

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Freedom for the New Church man has far different connotations than it does for others. Our freedom consists in the ability to follow a good love, not in mere equality. Similarly, other major issues facing men today find new answers in the New Word. We must seek these answers, and be prepared to communicate them to those with whom we associate.
     But notice what all this introduction is leading to. The woman at the well following the Lord's new interpretation of old theology realized that this man with whom she spoke was not like any other. She recalled the teaching that a Messiah would come. So she said: "I know that Messiah cometh, which is called Christ: when He is come He will tell us all things." To this statement the Lord replied: "I that speak unto thee am He." At last the woman had by successive degrees been led to the final, most important truth, on which her faith as a Christian would rest: "Jesus Christ is God Messiah."
     Obviously this fact of faith is but the beginning of Christian theology, yet in terms of introduction it is the fit conclusion. So it is with the Brief Exposition. The conclusion is the universal statement of faith for the New Church, the universal which is repeated as the preface to the work which this one introduces, namely, the True Christian Religion: We read, "The Lord from eternity, who is Jehovah, came into the world that He might subjugate the hells and glorify His Human; without this coming no mortal could have been saved, and those are saved who believe on Him."

     So we see in the Brief Exposition a general pattern for presenting the truth of the New Word to men, a pattern which if carefully applied by those who have prepared themselves for it should reap much fruit: indeed a pattern which should find on earth the same success which it did in the heavens, namely, the full establishment of the Lord's church.
Tabernacle of Israel 1969

Tabernacle of Israel Rev. GEORGE DE CHARMS 1969

     COMING SOON!

     (Continued from Page 254.)

     Part I deals with the tabernacle as a whole, its description, historic background and uses: Part II tells of the materials of construction: Part III the furniture and construction: Part IV the priesthood and sacrifices. Each chapter under these headings gives full account of the materials and construction involved and their correspondences and relates each to the doctrine of the Writings pertaining to its part of man's regeneration.

     This book is new and eminently practical as well as inspiring. It should not be overlooked by old or young and should be of especial interest to young adults and those actively engaged in raising children.

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CHURCH EBER 1969

CHURCH EBER Rev. ORMOND ODHNER 1969

     Standing midway between the first or true Ancient Church that was begun by "Noah" and was fully established with his gentile "sons," and that mere representative of a church that was instituted among the Israelites through Moses, is the Church Eber, called in the Writings "the second Ancient Church." "Eber" was midway between them in three distinct ways-as to time, as to spiritual state, and as to use.
     Time. The life-span of the genuine Ancient Church was all prehistoric (if by "history" we mean the written record of mankind). It began among that remnant of man which survived the "flood," in which the Most Ancient Church altogether perished; it spread widely from this remnant to peoples who had never been in the Most Ancient Church itself (to gentiles, that is); and by the beginning of history it had been everywhere perverted. The Jewish Church (or, more properly, the Israelitish) began with Moses, and almost all historians now agree that Moses lived about 1400 to 1200 BC. "Eber," perhaps, lived just at the dawn of history; but of him we have no written record, save for the brief mention of him that is found in the Bible and for what is revealed concerning the Church Eber in the Writings.

     Spiritual State. The first Ancient Church was a genuine church, even though it was also a representative church. It was a genuine church, because it made the essential of worship to be a thing of the heart and mind, and not merely a thing of the body. It was also a representative church, however, because, among other things, it stressed the use of external representatives in its worship-praying toward the East, for example-and by means of those external representatives its people were led to the internal worship of life. The Jewish Church was not only a representative church; it was merely a representative of a church, and nothing more. It was never a genuine church at all. It made worship itself to consist of bodily, external acts and words, without any regard for the spiritual state of the worshiper. Again, the Church Eber was midway between the two. It stressed externals in its worship, yes; but it also had at least something of an internal in its worship, and therefore the Writings classify it as a genuine church.
     Use. "Eber" also stands midway between the first Ancient Church and the Jewish Church as to the special use it performed in the Divine government of the human race.

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The very name, Eber, is derived from roots meaning transition, across, beyond; and the Church Eber did indeed serve the use of transition. As noted by the late C. Th. Odhner, it was "the means by which the doctrine and worship of the Ancient Church passed over to the Israelitish Church."* The ritual of that worship, however, was both changed and added to by Eber, especially in the exaltation of sacrifices to the chief place in its worship. But as to what doctrines of the Ancient Church "passed over" to the Jews through Eber, we must say that we simply do not know, except for the fact that "Eber" retained that most ancient name, Jehovah, for its God.
     * C. Th. Odhner, The Correspondences of Canaan, pp. 101-109.

     The Ancient Church itself, though a genuine church, was never as good as was the Most Ancient Church, which preceded it. The dominant love in the Most Ancient Church had been love to the Lord; the dominant love in the Ancient Church was a lower, though still heavenly love, viz., charity toward the neighbor. The most ancients, who lived before the origin of evil, were born without hereditary evil. They were born, in fact, into a love of good. Their regeneration consisted simply in learning and practicing Divinely revealed truths to give proper forms to their love of good. Not so the ancients. Born with hereditary tendencies to love evils of every kind, they (just as is the case with us) could be regenerated only through the formation of conscience. Not only did they have to learn the truths of religion revealed by the Lord. They had to force themselves to obey them through a life-time of temptation, until the Lord granted them a love of those truths. Thus was their regeneration effected.
     The Ancient Church, as already noted, was a representative church, and for that reason also was a more external church than the Most Ancient Church had been. It delighted in fashioning images and symbols to represent the Divine attributes of the Lord and the spiritual qualities that men receive from Him. By means of those images and symbols, furthermore, they were constantly reminded of the Divine attributes and spiritual qualities that these external things represented, and thus, by externals, they were led to their internal worship.
     Over the ages, however, as hereditary evils increased-and they did increase-men became more enamored of external things than of internal, and gradually the representative images and symbols became objects of worship in themselves. Polytheism and idolatry both had their rise in this, and many other evils also resulted.* Such was the state of the Ancient Church at the dawn of history, some six thousand years ago.
     * See C. Th. Odhner's The Mythology of the Greeks and Romans, introductory chapter, pp. 7-18. In my filial estimation, this is probably the most comprehensive and learned treatment of the subject yet published in the church.

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     Somewhere about this time, and primarily to keep the Ancient Church from universal degradation, the Lord raised up the Church Eber in the region of the Near East centered in Syria. We can assign no exact dates to it, nor say with any certainty how long it lasted. Abraham is said in the Writings to have been of that church, and it is now generally agreed that Abraham lived about 2000 BC. Yet the Bible lists him as being of the sixth generation after Eber, and that would place him, roughly, about 200 years after Eber. Several things taught in the Writings rather clearly indicate that the Church Eber must have begun long before 2200 BC.
     The Writings, we know, term the stories in the early parts of Genesis "made-up history"-"history" that was never intended to be factual, but rather to be allegories composed "after the manner of the most ancient people," who delighted in making up stories apparently dealing with natural things, but representatively enclosing spiritual truths.* And of these ancient tales and of the men who composed them the Writings say: "The more coherent the historical sense, the better suited it was to their genius."**
     * AC 737, 1140, 1283, 1403, 1540
     ** AC 605
     This is generally true of the first ten and a half chapters of Genesis, up to the naming of Eber, the first truly historical character mentioned in the Old Testament.* Eber is less important as a person, however, than as the "father" of the Hebrew nation, which claimed him as its progenitor.** As revelation teaches: "The nation which acknowledged Eber as its father was called the Hebrew nation,"*** a nation originally located in Syria, but soon spreading as far south as Canaan. (Even before the days of Moses, Canaan seems to have been known as "the land of the Hebrews."**** Strangely, most modern lexicographers ignore any connection between the names "Eber" and "Hebrew," though both names are derived from roots that are very closely related.
     * AC 470, 731, et al. Eber is first mentioned in Genesis 10: 21; he is mentioned again in the same chapter, verses 24, 25 and in 11: 14-11. In the letter nothing of any real importance is said concerning him.
     ** AC 1238
     *** AC 1343
     **** Gen. 40:15

     Concerning the Church Eber in general the Writings teach as follows:-

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     "The first ancient church . . . in process of time degenerated . . . and was adulterated by innovators, as to both its external and its internal worship, and this in various places; and especially by the fact that all things significative and representative which the Ancient Church had from the mouth of the Most Ancient Church (which all bore reference to the Lord and His kingdom) were turned into things idolatrous, and by some nations into things magical. That the whole church might not go to ruin, it was permitted by the Lord that significative and representative worship should be somewhere re-established, which was done by Eber. This worship consisted chiefly in externals. The externals of worship, in addition to the priestly offices and what pertained to them, were high places, groves, statues, anointings, and many other things called statutes. The internals of worship were doctrinal things handed down from the time before the hood, especially from those who were called Enoch, who collected the perceptive findings of the Most Ancient Church and made doctrinal things therefrom. These were their Word; and from these internals and those externals came the worship of this church, a worship which was set up anew by Eber, but also added to and changed. Especially did they begin to exalt sacrifices above other rites."*
     * AC 1241

     (In another place in the Arcana it is said that these "innovators" "began to aspire after the worship of self, so that they might take precedence over others," and that this occurred in a later period of the true Ancient Church "when men began to be worshiped as gods, especially after their death, whence arose the many gods of the gentiles."*)
     * AC 1327
     We read again;

     "That Eber was a nation called from Eber as its father the Hebrew nation, and that thereby is signified the worship in general of the second Ancient Church, is evident from those historicals of the Word wherein it is spoken of. From that nation, because the new worship commenced there, all were called Hebrews who had a similar worship. Their worship was of the kind that afterwards was restored among the descendants of Jacob; and its chief characteristic consisted in their calling their God Jehovah, and in their having sacrifices. The Most Ancient Church with unanimity acknowledged the Lord and called Him Jehovah. . . . But when internal worship became external, and still more when it became idolatrous, and when each nation began to have its own god whom it worshiped, the Hebrew nation retained the name Jehovah and called their God Jehovah; and hereby were distinguished from the other nations. . . . It is evident from all this that the posterity of Jacob was not the only Hebrew nation, but all who had such worship. . . . That there were sacrifices among the idolators in the land of Canaan may be seen from many passages, for they sacrificed to their gods, to the Baals and others; and moreover Balaam, who was from Syria, where Eber dwelt and whence the Hebrew nation came, not only offered sacrifices before the descendants of Jacob came into the land of Canaan, but also called Jehovah his God."*
     * AC 1343

     Also the following, though it treats specifically of the Jewish Church, involves much concerning the Church Eber.

     "As regards the fact that the new church set up among the descendants of Jacob appeared in the outward form like the Ancient Church, be it known that the statutes, judgments, and laws commanded to the Israelitish and Jewish nation through Moses were not foreign to the statutes, judgments and laws that existed in the Ancient Church, such as those relating to betrothals and marriages, to servants, to the animals that were good for eating and those which were not, to cleansings, festivals, the tabernacle, the perpetual fire, and many other things; and also those concerning altars, burnt offerings, sacrifices, and libations, which were received in the second ancient church, which was from Eber.

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That these were known before they were commanded [to the Jewish] nation is very evident from the historicals of the Word. . . . [The story of Balaam is again used for illustration.] . . . And it is also related of the nations in many places that their altars were destroyed; and also of the prophets of Baal, whom Elijah slew, that these offered sacrifices. From all this it is evident that the sacrifices commanded to the people of Jacob were not new, and so neither were the rest of their statutes, judgments, and laws. But because these things had become idolatrous among the nations, especially in that by such things they worshiped some profane god, and thus turned to what is infernal the representatives of Divine things, not to mention their addition of other representatives, therefore, in order that the representative worship of the Ancient Church might be restored, the same things were recalled. Hence it is evident that this new church, instituted among the descendants of Jacob, appeared in the outward form like the Ancient Church."*
     * AC 4449:2-3

     We have already said that the Church Eber, although primarily an external church, nevertheless had an internal, and that because it had an internal, it was therefore at least something of a genuine church, for as we read, "without the internal it is not and cannot be called a church, but an idolatry."* For emphasis, nevertheless, we here repeat the teaching given concerning that internal: "The internals of worship [with Eber] were doctrinal things handed down from the time before the flood, especially from those who were called Enoch, who collected the representative findings of the Most Ancient Church, and made doctrinal things therefrom. These were their Word."** Perhaps we can also include in this internal the fact that the Church Eber called its God Jehovah, although this is, of course, merely an external, apart from an internal acknowledgment of the reasons for using that name.
     * AC 1242
     ** AC 1241
     Sacrifices in the Church Eber. Sacrifices did not actually originate in the Church Eber, but pre-existed it with at least some of the more external men of the first Ancient Church itself. What the original purpose was in offering sacrifices, I do not know. Were they devised simply as external acts representative of genuine internal worship? The root meaning of the English word sacrifice viz., "to make holy," seems to imply this. The lamb was sacrificed, made holy to God; for innocence, which is signified by the lamb, is made holy by being disciplined into a willingness to be led by the Lord alone. (But the Church Eber did not speak English, of course!) Or did the originators of sacrifices believe that they could buy God's favor or appease His anger by giving up something that they themselves valued? Or did the ancient prophecies of the death of the Son of God degenerate into the idea that His suffering would somehow "pay" for the sin of mankind, and that if this were so, then surely the death of one's own son in sacrifice would pay for one's own individual sins?

272

The last was certainly one of the original reasons for sacrifices, and would seem to indicate that human sacrifice was practiced earlier than animal sacrifice, and that the latter was allowed by the Lord as a substitute for the former altogether abominable thing.
     That sacrifices were not entirely unknown in the genuine Ancient Church we are taught as follows: "In the true Ancient Church sacrifices had been unknown except among the descendants of Ham and Canaan, who were idolators, and with whom they were permitted to prevent them from sacrificing their sons and daughters."*
     * AC 1241
     This teaching that at least some of the more external men of the first Ancient Church practiced sacrifices should be borne in mind when considering the more frequent teaching of the Writings that sacrifices began with Eber, that is, with the men of the second Ancient Church. Perhaps what is meant is that it was the Church Eber which first placed great importance on sacrifices, exalting them to the chief place in its representative worship-a thing which the true Ancient Church never did, and a thing of which it did not at all approve.
     Concerning Eber and sacrifices we read:-

     "Sacrifices . . . were the principal representatives of worship in the Hebrew Church, and afterwards in the Jewish. . . . As regards sacrifices in general, they were indeed enjoined through Moses on the people of Israel, but the Most Ancient Church that existed before the flood, knew nothing whatever about sacrifices, nor did it even come into their minds to worship the Lord by slaughtering animals. The Ancient Church that existed after the flood was likewise unacquainted with sacrifices. This church was indeed in representatives, but not in sacrifices. In fact, sacrifices were first instituted with the following church, which was called the Hebrew Church, and from this spread to the nations,* and from the same source they came to Abraham, Isaac, and Jacob. That the nations were in a worship of sacrifices was shown above, and that so were Jacob's posterity before they went out of Egypt, thus before sacrifices were commanded by Moses."**
     * This particular phrase seems to me to indicate a much earlier date for Eber than 2200 BC.
     ** AC 2180

      Again.

     "The command concerning the altar and the sacrifices . . . came on this account, that the worship of sacrifices had become idolatrous with them, as it had with the Gentiles, and from this worship they could not be withdrawn, because they regarded it as the chief holy thing. For what has once been implanted from infancy as holy, especially if by fathers, and thus inrooted, the Lord never breaks, but bends, unless it is contrary to order itself. This was the reason why it was directed that sacrifices should be instituted in the way described in the books of Moses."* (In another place it is said that such permissible things are bent by the Lord "to signify what is holy in religion."**)
     * AC 2180:5
     ** AE 391:2

273

     "The [Ancient Church] was notably changed by Eber, from whom arose the Hebraic Church, in which worship by sacrifices was first instituted."*
     * AE 391:2

     "Altars were in use among all the posterity of Eber, thus among all who were called Hebrews, who for the most part were in the land of Canaan and its immediate neighborhood; likewise in Syria, from which Abraham came. . . .The reason of this was that to the Ancient Church, which was a representative church and extended through a great part of the Asiatic world, sacrifices were unknown, and when they were instituted by Eber, it [the Ancient Church] looked upon them as abominable, that is, that they should wish to appease God by the slaughter of different animals, thus by blood. Among those who were of the Ancient Church were also the Egyptians."*
     * AE 391:31

     Finally, in this regard, a passage teaching that sacrifices originated from the very ancient knowledge that the Son of God would be born into the world, who, it was thought even then, would be made a "sacrifice":

     "That it was known from the most ancient time that the Lord was to come into the world, and was to suffer death, is evident from the fact that the custom prevailed among the gentiles of sacrificing their sons, believing that they were thus purified, and propitiated to God; in which abominable custom they could not have placed their most important religious observance, unless they had learned from the ancients that the Son of God was to come, who would, as they believed, be made a sacrifice. To this abomination even the sons of Israel were inclined, and Abraham also; for no one is tempted except by that to which he is inclined. That the sons of Jacob were so inclined is evident in the prophets; but lest they should rush off into that abomination, it was permitted them to institute burnt offerings and sacrifices."*
     * AC 2818

     This, then, was the Church Eber, the second ancient church, the bridge between the genuine Ancient Church itself and that mere representative of a church that was established among the Jews. As a bridge, it served as the means by which the rituals of worship and some of the doctrinals of the Ancient Church itself passed over to Abraham and his descendants. Yet the Church Eber changed the rituals of the Ancient Church, primarily in this, that it exalted sacrifices to the chief place in its representative worship. And though, for the most part, it was an external church, it nevertheless had at least something of an internal, and therefore was at least in some respects a genuine church.
     Swedenborg does not say when or how he learned what he teaches concerning the Church Eber. We know that he learned much of what he wrote concerning the Most Ancient, the Ancient, the Jewish, and the Christian churches through observing and conversing with spirits who had belonged to those churches when on earth.

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Surely, it was also in this way that he learned the particulars he gives concerning Eber, for, as previously stated, there is not much of importance concerning Eber in the letter of the Word.
Nor, again, can we be at all certain of ourselves in trying to assign an exact date to the Church Eber. In spite of what the Bible seems to teach, Eber must have lived long before 2000 BC (the date usually assigned to Abraham), if human sacrifices came before animal sacrifices, and if animal sacrifices were substituted for human, both in the genuine Ancient Church itself and, especially, in the Church Eber. Customs spread slowly in those days; and the Egyptians practiced a form of human sacrifice during the First Dynasty (roughly about 3200 BC),* and ancient Scandinavians did so long before that. Both human and animal sacrifices were common in the Near East by the time of Abraham. And surely it must have taken many, many centuries for human sacrifices to spread from that part of the world to the Hindus in India by 2500 BC, to the Druids in Britain by 1000 BC, and to the Aztecs in Mexico and to the Incas in Peru by the early centuries of the Christian era. We cannot be more exact, therefore, than to say that the Church Eber must have existed before the dawn of history, the written record of mankind.
* Scientific American, July, 1957, p. 106, ff.
CROWN OF ALL THE CHURCHES 1969

CROWN OF ALL THE CHURCHES 1969

"This [new] church is the crown of all the churches that have hitherto existed on the globe, because it will worship the one visible God in whom is the invisible God as the soul is in the body. Thus and no otherwise can there be conjunction of God with man; because man is natural, and therefore thinks naturally, and conjunction must be in the thought and so in the affection of his love, and this is effected when man thinks of God as Man. Conjunction with an invisible God is like conjunction of the vision of the eye with the expanse of the universe, of which it sees no limit, and like sight in mid ocean which falls into the air and into the sea and vanishes. But conjunction with a visible God is like seeing a man in the air or on the sea spreading forth his hands and inviting to his arms. For all conjunction of God with man must be a reciprocal conjunction of man with God; and there cannot De this latter reciprocation except with a visible God" (True Christian Religion 787).

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CONJUNCTION THROUGH THE HOLY SUPPER 1969

     A Compilation of Passages

     "The Holy Supper was instituted by the Lord in order that by means of it there may be a conjunction of the church with heaven, thus with the Lord."* "It was instituted . . . that by means of it there might be a conjunction of all things of heaven, that is, of all things of the Lord, with the man of the church; because in this Supper the flesh and the bread denote the Divine good of the Lord's Divine love toward the whole human race, and man's reciprocal love to the Lord; and the blood and the wine denote the Divine truth proceeding from the Divine good of the Lord's Divine love, and this received in turn by man; and in heaven to eat and drink these things denotes appropriation and conjunction."** "For the sake of this association with angels, and conjunction with the Lord, the Sacrament of the Supper was commanded."***
     * AC 10519
     ** AC 9393:5
     *** TCR 238
     "The Holy Supper is an external of the church that contains within itself an internal, and by means of this internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord."* "This mystery, but one that can be understood. The bread and the wine do not effect this, for there is not anything holy in them. But material bread and heavenly bread correspond to each other, and so do material wine and heavenly wine; and heavenly bread is the holy of love, and heavenly wine is the holy of faith; both from the Lord, and both the Lord. Thence is the conjunction of the Lord with man, and of man with the Lord; not with the bread and wine, but with the love and faith of the man who has done repentance; and conjunction with the Lord is also introduction into heaven."**
     * AC 4211
     ** AR 224:13
     "In the spiritual sense of the Word the Lord's 'body' or 'flesh' denotes the good of love, in like manner the 'bread'; and the Lord's 'blood' denotes the good of faith, in like manner the 'wine'; and 'eating' denotes appropriation and conjunction. The angels who are with a man when he comes to the Sacrament of the Supper perceive these things no otherwise; for they apprehend all things spiritually. From this it is that there then flows in from the angels to the man, thus through heaven from the Lord, a holy feeling of love and faith. From this comes the conjunction."*

276

"From this it is evident that when a man takes the bread, which is the body, he is conjoined with the Lord through the good of love to Him from Him; and when he takes the wine, which is the blood, he is conjoined with the Lord through the good of faith to Him from Him."** "Hence there is such holiness in it that human minds are by that Holy Supper conjoined with heavenly minds, when from internal affection they are thinking that the bread and wine signify the Lord's love and man's reciprocation, and are thus in holiness from interior thought and feeling."***
     * AC 10521
     ** AC 10522
     *** AC 2177:8

     "With those who receive the bread and wine holily conjunction is effected with heaven, and with the Lord through these; and the goods of love and charity flow in through the angels, who then do not think of bread and wine, but of love and charity."* "Be it known, however, that conjunction with the Lord through the Sacrament of the Supper is effected solely with those who are in the good of love and of faith in the Lord from the Lord."** "Those who are in faith in the Lord and in charity towards the neighbor approach the Holy Supper worthily, and the truths of faith cause the Lord's presence, while the goods of charity together with faith bring about conjunction. It follows, therefore, that those who approach the Holy Supper worthily are conjoined with the Lord; and those who are conjoined with the Lord are in Him, and He in them. . . . What else is conjunction with the Lord but to be among those who are in His body?, and those constitute His body who believe in Him and do His will. His will is the exercise of charity according to truths."***
     * AC 6789:3
     ** AC 10522
     *** TCR 725
     "The Holy Supper, to those who approach it worthily, is a signature and seal that they are sons of God, because, as said above, the Lord is then present and intromits into heaven those who are born of Him, that is, the regenerate. The Holy Supper accomplishes this because the Lord is then present even as to His Human; for it was shown above that the Lord, with the whole of His redemption, is wholly present in the Holy Supper. . . .While a man is being regenerated the Lord is indeed present, and prepares him by His Divine operation for heaven; but in order that man may actually enter he must present himself to the Lord; and as the Lord does actually present Himself to man, the man must actually receive Him, not, however, as He hung on the cross, but as He is not in His glorified Human, in which He is present. The body of this is Divine good, and its blood Divine truth, which are then given to man, and by which he is regenerated, and is in the Lord, and the Lord in him, for the eating of the Holy Supper is a spiritual eating."*
     * TCR 728

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MILITARY SERVICE COMMITTEE 1969

MILITARY SERVICE COMMITTEE ZOE G. SIMONS 1969

     The General Church Military Service Committee was re-activated several years ago under the inspiration of a group of young women of the Academy College, under the leadership of the Rev. Dandridge Pendleton and Martha Duane Hyatt Brown. With the escalation of the Vietnam war, this informal group was not able to supply the continuity and variety needed in this work, and the responsibility was accepted by the General Church under the directorship of the Rev. Robert S. Junge assisted by Mrs. David Simons. We are frequently asked about the status of our work, so it may be useful to offer here a brief resume.
     There are at present more than eighty-five names on our list, four of these being names of women. Most of our recipients are from the United States, but we mail also to Canadians, Britons, Australians and Brazilians, and would gladly include others who are in the service of their country if we would receive their names and addresses. At this writing thirty-four men are serving overseas, fifteen of them in Vietnam: the number changes weekly.
     While they remain on our list, all these men and women receive everything that is sent out to all members of the General Church. They also receive a free subscription to NEW CHURCH LIFE. Through the generosity and dedicated work of Mrs. Raymond Pitcairn, sermons and some doctrinal articles are also mailed to all on our list. Every month we send out a letter from a different minister of the church, especially written to the members of our military services. At Christmas and the Nineteenth of June we include a gift from the church, and bi-monthly we include a complete up-dated list of the names and addresses of all on the Military Service list. Occasionally, but not as often as we would like, we are able to include or send out something of a more personal nature. The ideal communication is undoubtedly something similar to the Communiqu? put out during World War II, and in not coming to this sooner, we unfortunately reflect the hesitation of our nation in the world situation!
     The General Church supports this work of the Military Service Committee, and we are grateful for the many contributions, both large and small, which supplement this support.

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Many thanks to each and all of you who have sent us your personal donations and encouragement. It is our aim and hope that the men and women of the military services will feel that their church organization remembers them and appreciates their devotion and sacrifice.
RESPONSIBILITY IN REGARD TO CHURCH USES 1969

RESPONSIBILITY IN REGARD TO CHURCH USES JOHN A. FROST 1969

     In the performance of church uses, whether this means serving on a committee, organizing flowers for the church, or teaching religion classes, we must have a clear idea before us of just why we are doing these things. Uses are not ends in themselves. They are the means to an end, and that end is the preservation and development of the internal church.
     The routine offices of the church which we all perform from week to week are external forms of the real uses of the society, all of which are spiritual: the basis for the Lord's presence and operation among men, and the means for the formation of His everlasting kingdom from the human race; for they serve as the ultimates in influx from heaven.
     There is a variety of uses pertaining to the external, organized church-uses connected with worship, instruction, administration, social life and finance; and to the extent that we diligently perform them, to that extent we are helping to provide the environment necessary for internal growth. To the extent that we carry out these duties, to that extent we put in order the externals of our church organization, and so promote the growth and progression of the all-important internals.
     We read in the Writings that in the other life everyone must perform a use. For no man is ever born for the sake of any other end than that he may perform a use to the society in which he is, and to the neighbor, while he lives in the world, and a use in the other life according to the good pleasure of the Lord; and that "angelic happiness is in use, from use and according to use."*
     * AC 454
     The Lord has created man as a form of use, and to the extent that he performs good uses from his knowledge of truth, to that extent he receives his greatest delight. There is no other source of true happiness.

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     Man must realize that in the performance of uses his highest responsibility is toward the Lord and the church, and that he should subordinate his own interests to the duties of the church. The quality of his love for the church should be based on the uses which the church performs and the uses which he can perform for the church. A society is not formed to serve man, but man to serve the society.
     All too often we find that in carrying out the various duties given to us we are inclined to take all the credit for their performance and success. And although we might all acknowledge intellectually that the Lord alone is responsible for all good, we will nevertheless attribute the performance of uses to ourselves.
     It is through the human effort and charity that have to be exerted by man that the Lord performs these uses, and it is in the performance of them that man is able to progress toward regeneration.
     The world we live in, the majority of people with whom we are in daily contact, the organizations we are associated with and the governments of many countries, very often appear to pervert the doctrine of use. What chance has the individual against such odds? The maxim in every sphere of commercial and social life today is, "What's in it for me!," "What am I going to get out of it!" The theory is that we must be served in order to live a life of pleasure. Yet we know from the Writings that man is born for the sake of others-a teaching against which the proprium rebels. In the teachings of the Writings we have the weapon with which to fight for the subjugation of the proprium and the subordination of the love of self to its proper place.

     We are in the love of the church and the Lord to the extent that we perform the uses of the church, and any refusal, neglect or unwillingness to carry out our responsibilities should be examined carefully as to our motives. If we refuse because of a higher use, we may well be justified in what we do; but if, as so often happens, we refuse because of the inconvenience we might be caused-perhaps the disruption of our leisure or the interruption of our social and recreational life-we must realize that it is not just ourselves, or even our friends in the society, we are harming, but the internal uses of the church. Each of us is gifted with individual and unique innate abilities at birth, and it is our responsibility to develop these for the performance through them of the Lord's Divine uses. In a society and a church in numbers as small as ours it is crucial that each of us give to the limits of our powers. At the same time, we must guard against the danger of performing uses for purely subjective or selfish reasons. It is very easy to slip into the habit of carrying out a duty to minimum standards for the sake of appearances.

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In order for the church to advance we must make an effort to participate to the fullest degree in all that we undertake.
     Besides our innate abilities and hereditary capacities and inclinations there are environmental and educational influences. These combine to produce in every man a unique individual with differing characteristics and skills, and in proportion to the capacity of these talents we are responsible for their use toward Divine ends. We are in the love of good and truth to the extent that we serve our church to the maximum of our ability and opportunity.
     The talents given to us at birth must be carefully developed and fostered; we have to train ourselves to exercise our abilities. Without this, we are in danger of losing the skills we have; but if we do make the effort the Lord will provide us with the strength to use them, and in the practice of them encourage further uses. One job well done is worth many performed half-heartedly, unwillingly or incompletely. If one's time is limited it is better to restrict the number of uses performed and to concentrate on improving the quality of our performance.

     We often find that our performance of church offices is tempered by our personal reaction to the personalities and characteristics of those with whom we work. Friendship in the New Church need not be personal in order to fulfill the true function of a useful association. It need only be extended to the neighbor in so far as he or she is found to have an affirmative attitude toward the spiritual uses of the church. If we allow ourselves to dwell upon the personal weaknesses of others, weaknesses that are contrary to the good of the church, we can only arouse the proprial loves of our neighbors. We do not find it hard to suppress our feelings toward the evils in others when we wish to further our own ends, and it is a sad reflection on our true motives in the performance of uses within the society if we allow ourselves to be swayed by personal animosity. When tempted to harp on others' shortcomings, let us think instead of their characteristics and opinions that are positive toward the main uses of the church. We should never allow negative criticism of a New Church man to become fixed and permanent.
     The uses of the church that can be performed through men on earth are innumerable. We are all, during the four days of the Assembly, participating in an organized event which has a very important spiritual use. The affection for truth and the interchange of thoughts and ideas is immensely stimulating, and I am sure it is apparent to everyone participating that the rewards of use are felt by both the persons who perform and those who receive, and both to the degree of their affection for the use.

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REVIEW 1969

REVIEW HUGO LJ. ODHNER 1969

     DEN NYA KYRKAN-NAGRA SYNPUNKTER (The New Church-Some Aspects). Bokforlaget Nova Ecclesia, Stockholm 1969. Text 7 pages.

     This little missionary brochure, suitable for free distribution, is the first introductory pamphlet published in Swedish in recent years. It is written by the Rev. Kurt P. Nemitz and associates. It is brief and direct and easily read, and suggests a fresh approach in evangelistic appeals.

     It opens by presenting the principles of Swedenborg's inspired Writings as essentially self-evident and able to furnish a rational solution to the spiritual and moral problems of our day.
     The most important in this new viewpoint is the concept of God as Divine Man-as infinite and unselfish love and as the infinite wisdom which provides the means of this love to manifest itself. The names of Father, Son and Holy Spirit are explained as God's creative love, His self-revealing wisdom and His outgoing power, centered in the one Divine Person, Jesus Christ.
     The Divine purpose in creation is shown to be that man may have eternal life in heaven, by conjunction with the Lord who came on earth to deliver us from bondage to evil.
     The existence of hell is assigned to man's free will. For after death man lives on as to his spirit or mind, in a spiritual world where those become associated whose character or ruling loves concord. Thence also married partners who are joined by genuine conjugal love will live eternally together.
     No evil spirit is condemned by God. But the Lord cannot give happiness to those who refuse to be led by love to Him and to the neighbor.
     These teachings of the Writings of the New Church are contained in the spiritual sense of the Word which has hitherto been concealed under the symbols and parables of the literal sense of Scripture.
     The object of these doctrines is to demonstrate that man is created for everlasting life and must as of himself shun evils and become born again by developing a new character through faith applied to life. And the mission of the New Church is to teach men what constitutes genuine and eternal good by which the Lord can prepare them for heaven.
     HUGO LJ. ODHNER

282

"FOR GIFTS DIVINE" 1969

"FOR GIFTS DIVINE" Editor 1969

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. Notifications 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.
     What may the student graduated by one of the Academy schools take with him as the unique gifts of the institution? The question must be approached with care. To say, a sense of values, is not sufficient, for many schools try to impart that. The Academy's particular gifts are the revealed knowledge that there are values which are eternal, and therefore absolute and universal; some understanding of what they are and how they may be realized; and, since the Academy tries to influence as well as teach, the beginning, it is hoped, of a lifelong commitment to them.
     It is said that much of the restlessness of today's youth, their questioning and rebellion, really stems from a desperate search for an authority that will offer a firm basis for values; an authority in which they may find identity and discover meaning and purpose in life. Yet the search may be in vain. For many, values are relativistic, subject to change by social and cultural conditions; and this may lead to the existential attempt to create values by looking within oneself, sometimes through the use of the so-called mind expanding drugs.
     The authority which many are seeking is what the Academy has to offer: not that of a human tradition, but a Divine authority entrusted to its care; an authority which is not imposed from above but which invites and challenges reason for its free acceptance. Some graduates may scarcely be aware of this now; some may never feel that they can accept it. But for those who do, it will become increasingly the most precious gift of their Alma Mater: a rock of certainty in an uncertain world, an unchanging standard amidst constant change.

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NUNC LICET 1969

NUNC LICET Editor 1969

     Nunc licet intellectualiter intrare in arcana fidei-Now it is permitted to enter intellectually into the arcana of faith. This inscription seen in the spiritual world by Swedenborg over a temple's gate of pearl is familiar to all New Church men. Its meaning, as revealed to him, is also well known. It is permitted in the New Church to enter with the understanding into all its interior truths, and to confirm them by the Word, because its doctrines are truths in series from the Lord, revealed by means of the Word, and confirmations of these by rational considerations opens the higher reaches of the understanding and elevates it into the light of heaven in which angels are. That light in its essence is truth, and in it the acknowledgment of the Lord as the God of heaven and earth shines in all its glory.

     This is the prospect set before the New Church on earth by the Lord from its birth-the prospect of having the understanding raised into the light of heaven by entering rationally into the interior truths of the Writings. The more we reflect on this, the more should we be filled with humility as we realize how little the church has done thus to enter into the arcana of faith; but at the same time we may be moved to unselfish joy by the realization that long after we have departed from this world the church will enter more and more interiorly into these truths, yet never exhaust the possibilities that lie before it. Yet we may believe that the church has made a beginning, that it has been led to see interior things within the truths set forth in the pages of the Writings, and in this we may see the path that lies before us.
     Yet it should be realized that the understanding alone cannot penetrate the arcana of faith. The heavenly light in which it sees interior truths is a borrowed one; and while these truths must first be so seen, they are not seen permanently, are not appropriated to man as his own, until his will is raised into the heat of heaven. The knowledges of faith become the truths of faith in life, and only when they are of life can there be entrance into their interiors. So the church enters into the prospect set before it, not by pre-occupation with discovering interior things in the Writings, but by faithfully applying to life the things plainly taught in them; for thus does it receive from the Lord those states of regenerate good from which interior perceptions of truth come. It is true that the church may never rightfully claim such states. But they will be given, and will yield an ever deeper acknowledgment of the Lord as the God of heaven and earth, which is the inmost of all truth, in heart and mind and life.

284

LORD GOD JESUS CHRIST REIGNS! 1969

LORD GOD JESUS CHRIST REIGNS! Editor 1969

     June the nineteenth is New Church Day because on it, in the year 1770, the twelve apostles, again called together, were sent forth to preach throughout the universal spiritual world the new gospel that "the Lord God Jesus Christ reigns, whose kingdom shall be to ages of ages." The Christian Church had been fully consummated, and the Lord had made His second advent in the Writings to effect a final judgment upon it. But He had come also to establish the New Church, and after the judgment the New Heaven had been formed. Now the Lord was about to institute the New Church in the world of spirits, through the preaching of the apostles, before establishing the New Church on earth.

     Why was the proclamation made before the New Church was born on earth? To note where it was made is to see the answer, for the spiritual realm is not a world of time. A king reigns where his sovereignty is acknowledged, his laws are obeyed, and his peace is kept; and with the finishing of True Christian Religion on June 19, 1770, the Writings had been given in fullness, save for an appendix to that work. In the Writings the Lord has so revealed Himself as to make it possible for men to acknowledge Him as King, and has given all the laws in the keeping of which men enter into that spiritual peace which is His peace. He reigned in heaven, and His reign was about to be extended to good spirits and to men on earth.

     But even then there was on earth a tiny nucleus of men-beginning with Swedenborg himself-in whose hearts and minds the Lord in His Divine Human revealed in the Writings reigned as King, men for whom the truths therein contained were the Divine law. The Lord's kingdom had been established on earth; His reign had begun. But there are two parts to the new gospel. There is the essence of the gospel, the central truth of the New Church-that the Lord God Jesus Christ reigns; and there is also the assurance that His kingdom shall be "to ages of ages."

     Two things are implied in that statement. As the King is infinite and eternal, His kingdom is everlasting; but it is also to be of indefinite extension, for only these two things could reflect and satisfy His infinity and eternity. So the work of evangelization begun on earth as a continuation of what was initiated in the spiritual world is a work of immeasurable extension. Anything less than the preaching and acceptance of the Lord in His Divine Human as the one God of heaven and earth, with all that follows from this central truth, cannot build His kingdom; cannot build a kingdom that will wide extend or long endure. To prepare for the new, we must see, judge and reject the old.

285

Church News 1969

Church News Various 1969

     DETROIT, MICHIGAN

     As is usual with the holiday season approaching, our Detroit Society had many activities going on. Beginning with the Fall Frolic, which is always fun for the entire family, there was a tremendous display of many talents. The M.C., Mr. Robert Genzlinger, along with Mrs. Genzlinger, added a special attraction by being dressed as Planter's Peanuts and doing a peanut dance. After the show, a good old all-American picnic supper of hot dogs and hamburgers was served indoors and everyone had a great time.
     The Thanksgiving service observed the traditional custom of all the children marching to the front of the church with their offerings of fruit. During the service, the children of Sunday school age gave a recitation of Psalm 100.
     The Christmas season, which is always the busiest and most exciting time of the year, was no exception. One of the first signs of Christmas to be seen was the children decorating the church classrooms and the hall, and also a lovely big tree. The project proved to be lots of fun as well as successful, and by the time it was completed the place was a display of festive ornaments and odors of the "season to be jolly."
     The evening of the tableaux was much anticipated. The program began with the society band, consisting of seven men and boys, playing a selection of Christmas carols. After this, the tableaux were presented, and they were truly beautiful, thanks to the direction of Mrs. Stanford Lehne and Mr. Robert Genzlinger.
     Our children's Christmas service began with the children presenting their gifts to the Lord. Then the Rev. Geoffrey Childs spoke about "The Birth of Love and Light." At the end of the service he presented gifts from the church to all the young children. On Christmas morning, at the adult service, the sermon dealt with the path of life and showed how the Christmas story repeats itself spiritually in the minds and lives of individuals.
     To end the old year and welcome the new, the Vance Genzlingers had a New Year party for the Society at their home. Although it was a bitterly cold night a large group was able to attend.
     Before the Rev. Norman Reuter departed from our Society last summer, he had been trying to bring all age groups together in better communication and understanding with one another. This year there seems to be a follow through of that idea. We have usually had a large attendance at our doctrinal classes, with several young couples as well as the "old regulars," which has made for many interesting and lively discussions.
     Beginning in October the doctrinal classes dealt with "Love of Country and Love of the Human Race," going into the quality of various nations and the permission of wars. Something was added before our class on October 12; the local Sons prepared a dinner with the help of Mrs. Vance Elder. It was a great success, with more than thirty persons attending. A new series concerning the Divine Providence was introduced in January. From this we tried to answer an essential question of this day and age: how to reconcile the pathetic condition of civilization with the idea of a loving God.
     After the monthly supper on March 22, we had guest speakers from the Midwest Academy. The Rev. Alfred Acton, Mr. Justin Synnestvedt and Mr. Charles Ebert talked to us about New Church higher education. In April the Rev. Frank Rose was here to give our doctrinal class, at which he summarized the first eight chapters of Heaven and Hell, with a discussion following.

286

     Easter usually comes at a more vibrant time of year, and with it comes a tremendous spiritual joy for which the Holy Supper, administered on Good Friday, prepares us. The Easter service was arranged a little differently this year in Detroit. Instead of an entire children's service, there was a talk to the children after the floral offering and the Easter recitation; then an adult sermon on the deeper idea that the Lord is not only truth itself, He is also good itself, and truth without good is empty.
     On the weekend of January 31, we were delighted to have the Norman Reuters back with us. On Friday evening Mr. Reuter showed us films of his pastoral trips through California, Washington and Western Canada. A large number of people was present, and refreshments were served afterwards.
     Call Reuter from Glenview is presently attending Oakland University. We have been fortunate in that she has generously given us some of her time by playing the organ about once a month.
     A group of boys, ranging from grade six to eight, has formed a Detroit Society Boys Club. They have planned outings such as ice-fishing, ice skating and picnicking, and at present have plans for a canoe trip this summer.
     Two new families have moved here in the past several months-the Ralph Smiths from Bryn Athyn and the Dan Horigans from Toronto. We are happy that Geoffrey Childs is back from Vietnam, but feel it is unfortunate that Robert Bradin and Rick Field are now having to serve there.
     On Thursday, February 27, one of our beloved members, Cyril Day, passed into the spiritual world. A memorial service was held on March 1.
     SHERRY MCCARDELL
BRIDE AND WIFE OF THE LORD 1969

BRIDE AND WIFE OF THE LORD 1969

"It is said that John saw the holy city New Jerusalem coming down from God out of heaven, and here that he saw that city prepared as a bride for her husband; from which also it is evident that the church is meant by Jerusalem, and that he saw this, first as a city and afterwards as a virgin bride-as a city representatively, and as a virgin bride spiritually: thus that he saw it under a twofold idea, one within or above the other, just as the angels do, who, when they see, hear or read of a city in the Word, in the idea of their lower thought perceive a city, but in the idea of their higher thought perceive the church as to doctrine; and if they desire, and pray to the Lord, they see it as a virgin, in beauty and apparel according to the quality of the church. Thus has it also been granted me to see the church. By 'prepared' is signified attired far her espousal; and the church is no otherwise made ready, for espousal, and afterwards for conjunction or marriage, than by the Word; for this is the only medium of conjunction or marriage, because the Word is from the Lord and concerning the Lord, and thus the Lord; and therefore it is called a covenant, and a covenant signifies spiritual conjunction. For this end indeed the Word was given" (Apocalypse Revealed 881).

287

PACIFIC NORTHWEST DISTRICT ASSEMBLY 1969

PACIFIC NORTHWEST DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

     Announcements
     The Ninth Pacific Northwest (United States) District Assembly of the General Church of the New Jerusalem will be held July 19 and 20, 1969, in the Seattle area, the Bishop of the General Church presiding.

     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

289

BAPTISM 1969

BAPTISM Rev. WILLARD D. PENDLETON 1969

NEW CHURCH LIFE
VOL. LXXXIX          JULY 1969               No. 7
      (The first of two articles.)

     When the Lord came into the world He abrogated all the rites and rituals of the Jewish Church. The reason for this was that the Jewish Church was not a church in the true meaning of that term, but a representative of a church. In its rites and rituals, spiritual things were re-presented in the natural, but the people themselves had no knowledge of what it was that these things represented. When the Lord came, however, representatives were abolished and in their place He substituted the two sacraments, Baptism and the Holy Supper, which, it is said, "should include in one complex all things pertaining to the internal church."* So we are taught in the Writings that Baptism and the Holy Supper are like two gates to eternal life. "By baptism, which is the first gate, every Christian is let into and introduced into what the church teaches from the Word respecting the other life, all of which teaching forms the means whereby man can be prepared for and led to heaven. The second gate is the Holy Supper, by which every man who allows himself to be prepared and led by the Lord is admitted into and introduced into heaven. There are [the Writings add] no other universal gates."**
     * TCR 670
     ** TCR 721
     Yet it is to be known that these two sacraments confer neither faith nor salvation; there is no sacrament, rite, or ritual of the church which in itself effects this. But Baptism does testify to the fact that man may receive faith and be saved if he is regenerated; and the Holy Supper does effect conjunction with the Lord with those who are in the good of love and faith in the Lord from the Lord.* Concerning the latter it is to be noted that it is not the bread and wine that effect this, but the good of love, which is meant by the bread, and the truth of faith, which is meant by the wine, which are the Lord's own.**

290

The question therefore arises, can they who have not been baptized receive faith, and can they who have not partaken of the Holy Supper be regenerated? The answer is that they can, as is evident from the teaching that many who are not of the church on earth enter heaven. This being so, why did the Lord command these things, and why is so much emphasis placed upon them in the Writings! The answer is that for those who are of the church these are the means of salvation, but for those who are not of the church other means are provided.***
     * HD 207, 213
     ** TCR 727
     *** TCR 729

     But it is not by baptism, that is, by the act of baptism, that man receives faith, but by that which is represented in the waters of baptism; namely, the truths of faith. These are the * means of faith and salvation. Yet the teaching is "that heaven is conjoined with man when; man is in ultimates, that is, in such things as are of the world in regard to his natural man, while he is in such things as are of heaven in regard to his spiritual man; in no other way is conjunction possible. This is why Baptism was instituted; also the Holy Supper; likewise, why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven; that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. . . . But he is much mistaken who believes that baptism contributes anything to man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation; but it does contribute when the external is conjoined to an internal."*
     * AE 475:21
     We would carefully observe the teaching that an external does contribute to salvation when it is conjoined with an internal. This teaching is basic not only to an understanding of the sacraments, but also to every act of life. Due to the emphasis which the Writings put upon internals there are times when we are inclined to overlook the importance of externals. It is true that the Writings condemn those who are in externals and not at the same time in internals; but they also insist that internals cannot exist apart from externals. It is of order that love to the Lord should be expressed in acts of worship. And what is the spirit of charity unless it is ultimated in those forms of social and moral conduct that are conducive to the welfare of others? We are reminded here of a passage in Divine Providence, where it is stated: "There are externals wherein man and the Lord are together. And because externals make one with internals, the Lord can arrange things in internals only in accordance with the disposition that man effects in externals."*

291

We are also reminded of the striking passage in the Arcana Coelestia, where it is stated that "a holy external devoid of a corresponding internal penetrates no further than to the first threshold of heaven, and is there dissipated; but a holy external from a holy internal penetrates right into heaven, according to the quality of the internal."**
     * DP 172
     ** AC 10177:5
     By that which is holy is meant that which is of order; and as the Lord is order itself all holiness is His. Baptism and the Holy Supper, therefore, are said to be holy acts of worship. Indeed, in the Writings they are said to be "the most holy things of worship."* The reason for this is that they were prescribed, ordered, and instituted by the Lord Himself when He was in the world. They are, therefore, not mere ceremonies which become sacraments when the Word of God is added. Yet this is the appearance; and it is from the appearance that many think of them at this day. But how can men think of them except as ceremonies unless the uses which are served by these two sacraments are disclosed? To this end the spiritual sense of the Word has been revealed, for as the Writings observe: "It is impossible for the uses of these two sacraments to enter the mind of anyone unless those uses are disclosed and set forth by the spiritual sense."*
     * TCR 667

     In order to understand these uses we must bear in mind the repeated teaching of the Writings that there is power in ultimates. Concerning this we read: "That in ultimates there is power may be evident from the fact that ultimates serve successive things, which are prior, as corresponding supports on which they rest, and by means of which they are preserved."* Also, that "as interior things present or re-present themselves in the ultimate, therefore . . . the ultimate, if the order is perfect, is held as what is holy above interior things, for the holiness of interior things is there complete."** From this it is evident why we may properly speak of the sacraments as the most holy acts of worship, for as distinguished from all the other rites and rituals of the church they were ordered by the Lord Himself, and are therefore perfect, and in them the holiness of interior things is in its fullness.
     * AC 9836
     ** AC 9824
     The act of baptism, therefore, is an ultimation of faith; and as an ultimate it is the means whereby faith is fixed and established in a solemn covenant with the Lord. In the case of those who are baptized as children, however, it is the faith of the parents which is confirmed.

292

As parents are intended to act for their children in all matters pertaining to spiritual life, it is of order that man should be baptized as an infant, and if not as an infant, then as an adult. The fact that in this the child has no determination of his own does not take away from the usefulness of baptism, for the first use of baptism is introduction into the church on earth, and at the same time insertion among those in the spiritual world who receive the Lord in His second coming.* And as everyone is affected by the quality of the Christianity which is in him, or about him, it follows that baptism is the Divinely provided means whereby man is brought into association and communion with those who are of the church in this world and in the world of the spirit. By way of baptism this association is fixed in ultimates. This is what is meant by the Lord's words: "Whatsoever thou shalt bind on earth shall be bound in heaven."**
     * TCR 677
     ** Matthew 16:19

     From what is said concerning this first use of baptism it is apparent that the importance of baptism is not to be underestimated. It is not that those who are not baptized cannot be saved, but that baptism is enjoined upon the church because it is of order. The very fact that by means of baptism man is brought into communion with those spirits and angels who receive the Lord in His Divine Human testifies to its significance. But this teaching is not to be misunderstood. By communion here is not meant verbal communication. This is forbidden. The Lord speaks to us in His Word, and in no other way; but such is the relation between the two worlds that there is at all times a communion of affection; and although few at this day will believe it, all the delights which man experiences are from the other world. Indeed, the Writings make the amazing statement that "everything that a man thinks and wills is from this source, insomuch that if the societies of spirits and angels in which he is were taken away he would that moment have no thought and will, and would even fall down absolutely dead."* To this they add: "Delights are nothing else than such societies, which are applied to the man by the Lord, to the intent that by their means he may be introduced into spiritual and celestial goods and truths; and when he has been brought to these, the societies are separated, and more interior and more perfect ones are adjoined to him."**
     * AC 4067
     ** Ibid
     By means of baptism, therefore, man is introduced into those delights and affections which are receptive of the Divine Doctrine. This does not mean that man will remain in the faith, for baptism confers neither faith nor salvation,* but it does mean that by way of baptism the mind of man is disposed to the reception of faith, and that there is power in the ultimate.

293

Hence the familiar statement: "Infants are introduced by baptism into the Christian heaven, and angels are there assigned to them, to take care of them, by whom they are kept in a state of receiving faith in the Lord; but as they grow up, and come into their own right and their own reason, the guardian angels leave them, and they associate to themselves such spirits as make one with their life and faith."**
     * HD 207
     ** TCR 677

     We would observe at this point that the Writings give three uses for baptism. The first we have already considered. The second use is that man may know and acknowledge the Lord; and the third is that man may be regenerated.* From this it is evident that with infants the first use is actual, but the second and third are potential. Whereas by baptism the infant is introduced into those affections which are receptive of faith, he cannot have faith; that is, he cannot know and acknowledge the Lord until he has been instructed. The second use of baptism, therefore, is dependent upon instruction. Thus it is that with the child who is baptized it is the parents who take upon themselves the responsibility of this use. As parents it is upon this aspect of baptism that we should reflect. This is our part in this work. In presenting our children for baptism, therefore, we do enter into a solemn covenant with the Lord, a covenant in which a specific responsibility is implied. Moreover, the nature of this responsibility is such that it is not to be taken lightly.
     * TCR 677-684
     It is in this that infant baptism differs from adult baptism. Whereas the adult may go to the Word for himself in order that he may be instructed, the child is dependent upon others. In this, the primary responsibility rests upon parents. While it is true that others may share in this work, particularly the priesthood, it is to be remembered that first states of instruction belong to the home, and that children of all ages are profoundly influenced in their attitude toward religious instruction by the sphere of the home. Effective instruction, therefore, is not merely a matter of learning. Unless that which is learned serves as a means whereby affections are stirred and delights are awakened, it is like the seed mentioned in the parable of the sower, which fell upon stony ground, and because it had no root it soon withered away. Thus it is a primary teaching of the Writings that that which is not received with delight is rejected, but that which is received with delight, remains. This is why the second use of baptism, which is instruction, is primarily the responsibility of the home; for the home is the center of the child's life, and in the sphere of the home, that is, in the sphere of those whom he loves, his mind is receptive to instruction.

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Neither should instruction be delayed. It should commence when the child is capable of understanding the meaning of words; that is, in the second or third year. At this age the child's first idea of God takes form, and upon this concept, as a house upon its foundation, all later concepts rest.
     We cannot help but be concerned, therefore, with what seems to be the sociological tendency of our age; that is, with the gradual disintegration of the home. Every child needs a home, and by a home we do not have reference to a place of shelter or a base of operations, but to a center of thought and affection which in the Divine scheme of things should exercise the greatest single influence in the life of the child. Yet if this is to be, the home must assume those primary responsibilities which it is designed to serve; and if, as the tendency is, the home turns these responsibilities over to others, that is, to schools and social institutions, it forfeits its use. This does not mean that these institutions do not have their place in the development of the child, but they are not intended to take the place of the home, nor to be a substitute for it. This applies not only to the activities in which the child engages, but also to instruction. Basic instruction in spiritual and moral things is the responsibility of parents, and it is to this second use of baptism that the words of the baptismal service refer, where it is said: "Seek . . . for the light and knowledge to guide you in the performance of your part in this work."*
     * Liturgy

     It is to be observed, however, that instruction is not an end in itself. The second use of baptism is but the means whereby man is introduced into the third or final use, which is that he may be regenerated. This, the Writings state, "is the essential use, for the sake of which baptism exists, and thus the final use."* From this it is evident that man cannot come into the essential use of baptism until he is adult; that is, until he can, as of himself, shun evils as sins and do good. In this also, therefore, parents have a responsibility; and it is to this responsibility that the baptismal service refers, where it is said: "By this act you do enter into a solemn covenant with the Lord to renounce for him [the child] the ways of the world, and to keep for him the commandments of God until he become of age, when he shall take upon himself of his own free will to follow the Lord in keeping the precepts of His Word."**
     * TCR 684
     ** Liturgy
     It is a matter of common perception that parents have a moral responsibility in the care and education of their children. There is a difference among people, however, in regard to the moral order to which they subscribe.

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By baptism, therefore, parents subscribe to those laws of order which are specifically set forth in the Word of God. In essence, these laws of order are contained in the Ten Commandments, and it is in the keeping of these commandments that the child learns what is meant by the shunning of evils as sins. Yet the child cannot do this for himself. Not until a conscience is formed in the understanding call man act, as of himself, according to order. This is a progressive development which begins with the child's first concept of right and wrong, but it is not until the rational mind is formed that man can perceive from reason why it is that evils are to be shunned as sins. During the formative states of life, therefore, there must be those who can act for the child in the determination of moral issues. This is a parental responsibility. To this, therefore, as well as to instruction, the words of the baptismal service apply: "Seek for the light and knowledge to guide you in the performance of your part in this work"; for in accepting spiritual responsibility for another, illustration is needed, lest we act from storge; that is, from natural affection rather than from a genuine concern for the spiritual welfare of the child

It is here that the Writings come into conflict with the modern tendency to regard the child as a little adult. This new approach would allow the child a far greater degree of freedom in determining its own behavior patterns than seems consistent with the teaching of the Writings. In examining this theory of child psychology we are struck by the fact that it seems to dismiss the question of right and wrong, good and evil, as outmoded concepts. The good man is now said to be the socially effective individual, and the term, evil, is for the most part discarded in favor of social maladjustment. In other words, the emphasis is now upon man as a social being, rather than upon man as a spiritual being. Nowhere do the Writings depreciate the importance of social responsibility. Indeed, they regard the development of a social conscience as basic to the performance of use. But man does not live by bread alone, that is, by what man holds to be good. In the final analysis man must come to perceive that all good is from the Lord, and that to do good, man must keep the precepts of the Word.
Thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbor-these things are basic not only to the preservation of social order, but also to the preservation of spiritual life. Moreover, they are true not merely because men from experience have come to see that they are true, but because they are laws of Divine order from the beginning.

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Thus it is that if man is to enter into the third use of baptism, which is the life of regeneration, he must acknowledge that evils are sins against God, and not merely some kind of social deviation. But as the child cannot do this for himself, it is of order that this responsibility should be temporarily assumed by his parents. The act of baptism, therefore, is not merely a ceremony, but a covenant with the Lord. As in every other covenant, a promise is given in which intent is clearly established, and the promise that is given in baptism is that the parents will keep for the child the commandments of God until he become of age.
From these considerations it may be understood why it is that baptism is enjoined upon the church. It is not because it confers either faith or salvation, but because it is a covenant which testifies to the fact that man may be saved if he is regenerated. In this, baptism may be likened to a civil contract which is a sign of good faith between men; but if the purpose of a contract is to be fulfilled its terms must be observed. It is, then, upon the terms of the covenant, that is, upon man's response to the uses of baptism, that his salvation depends. In the case of adult baptism man assumes these responsibilities of his own free will, but in the case of child baptism the
responsibilities implicit in the second and third use of baptism are sustained by others until the child become of age. Let us have no illusions, therefore, in regard to the importance of baptism. It is not, as many suppose at this day, an empty formality or a meaningless external. It is an external in which the internal things of the church are represented; and the teaching is that when the external is conjoined to the internal, the external does contribute to man's salvation. This is why the sacrament of Baptism was instituted by the Lord Himself when He was in the world. This also is why the Lord instituted the Holy Supper, which will be the subject of our next article.
MINISTERIAL CHANGES 1969

MINISTERIAL CHANGES Editor 1969

The Rev. Christopher R. J. Smith has accepted appointments as Assistant to the Pastor of the Olivet Church, Toronto, Canada, and as Visiting Minister to the Montreal Circle, effective August 1, 1969.
REMINDER 1969

REMINDER Editor 1969

If you have not already done so, please complete and mail to the Rev. Robert S. Junge the questionnaire regarding the General Assembly in Bryn Athyn and the New Church World Assembly in London.

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PEACEMAKERS 1969

PEACEMAKERS Rev. DAVID R. SIMONS 1969

     "Blessed are the peacemakers: for they shall be called the children of God." (Matthew 5:9)

     Life is a conflict. It is a struggle for survival and victory against negative forces in our physical environment, in our social environment, and in our spiritual environment. Life is a proving ground in which the sinews of spiritual character are gradually to be built and strengthened towards the performance of eternal uses. We approach mastery of one set al objectives in life only to find ourselves plunged into a deeper struggle. The reward of victory at one level of existence more often than not would seem to be new battle grounds, new issues, and more costly consequences. Yet through it all, step by step, conflict by conflict, the sure hand of an omniscient and merciful providence is leading us to eternal peace-to the blessing of evil overcome, temptation won, aggression restrained; to a new freedom and a new life.
     Peace is a noble and worthwhile goal in life. Genuine peace in which every man may dwell "safely under his vine and under his fig tree"* is a state for which the human heart should long and work. Yet genuine peace and tranquility can never be realized as long as the forces of evil are at large, as long as the love of dominion in the human heart is unrestrained. We cannot allow ourselves to listen to the seductive voices of the false prophets who cry "Peace, Peace; and there is no peace."* Peace must be made; it must be earned by active combat; it must be won through toil and hardship and tears.
     * I Kings 4:25
     ** Ezekiel 13:10
     The Lord Himself is the supreme Peacemaker. He came on earth, faced the hells in open warfare, and brought genuine spiritual peace through victory. He directly met the challenge of the hypocritical scribes and Pharisees, exposed their wickedness and freed all who followed Him from their tyranny. And on a more interior plane, He met every false idea and every evil lust which the perverted natural mind could think or will; and in so doing exposed their true quality and gave all who would learn of Him the power to recognize falsity and to shun evil from Him. He fought a relentless battle from the truth and He brought victory, and has given all Christians the power to conquer evil and disorder in His name.

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"For God sent not His Son into the world to condemn the world; but that the world through Him might be saved."*
     * John 3:17
     The Lord came on earth and became the "Prince of Peace" by victory over the forces of evil. The inmost purpose of His coming was to "guide our feet into the way of peace."* "Have peace one with another," He taught.** "These things I have spoken unto you, that in Me ye might have peace."*** Nevertheless, Christian peace is carefully qualified. It is not peace apart from conflict. It is not the false peace of escape, compromise or appeasement. It is not a sentimental ideal which ignores falsity and evil, which overlooks and excuses aggression, inviting oppression and slavery. The conditions of Christian peace are victory: the enemy must be faced, the battle joined, there must be struggle even to despair, if the "crown of life" is to be gained.
     * Luke 1:79
     ** Mark 9:50
     *** John 16:33

     True, the Lord did say, "Have peace one with another": but He added, "everyone has been salted with fire."* True, He said; "My peace I give unto you"; yet He quickly added; "not as the world giveth, give I unto you."** It is true that the Lord promised; "In Me ye might have peace"; nevertheless, He warned that "in the world ye shall have tribulation: but be of good cheer; I have overcome the world."'*** Whenever the Lord spoke of peace, He left no doubt as to its true quality: "I am come to send fire on earth. Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division."**** "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household. And he that taketh not his cross, and followeth after Me, is not worthy of Me. He that findeth his life shall lose it: and he that loseth his life for My sake shall find it."***** The teaching of the Heavenly Doctrine is that "before the Lord came into the world there were in the church nothing but falsities and evils, consequently there was no combat between these and truths and goods; but when truths and goods had been unveiled by the Lord, then it was possible for combats to exist."****** It was because the Lord brought the truth, because by His actions and teachings He became the Word in the flesh-the truth Divine in Human form-that He was bitterly opposed by all the forces of evil.

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It was because He threatened to free men from the tyranny of false ideas and evil lusts-"whosoever committeth sin is the servant of sin"*******-that He was attacked on every side, was vilified, mocked, scourged, and finally crucified.
     * Mark 9:50
     ** John 14:27
     *** John 16:33
     **** Luke 12:49, 51
     ***** Matthew 10:34-39
     ****** AE 504:31
     ******* John 8:34
     Where there is no truth-no ideals, no standards, no principles, no lofty purpose in life-there is no conflict, and no genuine peace. "There is no peace, saith my God, to the wicked."* However, once a man accepts Christian truth as the standard of his life, once he determines to live the life of religion, then the awesome forces of anti-Christ are arrayed against him. Since we cannot serve "two masters," therefore Christianity is a warfare-a defensive struggle for spiritual existence. The weapons for defense are the truths of the church which both reveal the nature of our own evil loves and at the same time provide us with the courage and strength to overcome them. For unless it is truth that fights, unless the Lord becomes our "strength and shield," there can be no victory.**
     * Isaiah 57:21
     ** AC 3923:2

     That Christian living centers in conflict with evil, and this on every plane of life, the Lord not only taught at His first coming in the New Testament, but emphasizes in the teachings of His second advent. In the Heavenly Doctrine of the New Jerusalem the same Lord Jesus Christ states that "to shun evils as sins is the Christian religion itself."* "Man must see he is in evil, must wish to get out of it, and must try to do this of himself."** "And when he sees evil in himself . . . he is able, if he implores the Lord's help, to cease willing it, to shun it, and afterwards to act against it, if not freely, still to coerce it by combat, and finally . . . to hate it. . . ." But, this passage regretfully adds, "there are few who know that this shunning of evils as sins is the Christian religion itself."**
     * DP 239
     ** DP 278:6
     *** DP 278
     None of us, it must be understood, is by nature a Christian peacemaker. The natural man in each one of us urges us to accept peace at any price, to put off or avoid conflict if at all possible, to come to terms with the enemy by compromise or appeasement. The natural man wants peace without war and is especially reluctant to commit himself to any struggle in which there are not obvious benefits to be gained. The subtle insinuation from the hells is that evil done is evil satisfied; that somehow the tempter will go away if we allow him to indulge his fancies; that the aggressor will be content with one last conquest. But the hard truth is that evil done is evil fed and evil strengthened. Evil appeased is evil entrenched and evil fortified; the devil catered to is the devil put in a position to make greater demands.

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Compromise and appeasement can only delay the confrontation and make the inevitable strife the more difficult. "We looked for peace" Jeremiah prophesied, "but no good came; and for a time of health, and behold trouble. For they have healed the hurt of the daughter of my people slightly, saying Peace, peace; when there is no peace."*
     * Jeremiah 8:15, 11
     As used in the Gospel, a peacemaker is one who brings unity. The Greek word literally means to "connect into one, to join, to fasten together." Thus the end and goal of combat is unity-to unify our lives by having our internal ideals one with our practices; to unify our country by bringing the forces of disorder and lawlessness under control; to unify mankind, by opposing aggression. On every plane and level of life this unity can be achieved only by combat and strife.

     Ideally, in the internal of his rational mind, the New Church man accepts the truths of the Heavenly Doctrine; but practically, in the externals of his mind and life, he discovers that which resists and acts against this truth. Truth is logical and reasonable. It makes sense to know. We see and delight in its light and order. However, when we seek to impose this order on the natural man, he rebels and a conflict begins. The process of regeneration is basically that of peacemaking, that is, of bringing the external man into harmony with the internal: From heredity the external mind in each one of us is opposed to everything heavenly. Its very structure is twisted against the influx of heavenly life and must be re-formed, bent back into forms that are receptive of truth, and when this reformation takes place then unity and peace of mind result. By imposing controls and order, by self-discipline and self-denial from the truth, what is crooked is literally made straight and what is rough is made plain.
     Concerning this process we learn that "everything which flows in through the spiritual mind is from heaven; while everything which flows into the natural mind is from the world. . . . From which it follows that when the spiritual mind is closed, the natural mind reacts against all things of heaven, giving them no admission except so far as they are serviceable to it. . . . The natural man reacts against the spiritual man, and there is combat. . . . But when the spiritual mind is open the state of the natural mind is wholly different. The natural mind is placed at the service of the spiritual mind and is held subordinate. For the spiritual mind acts upon the natural mind from above or within, and removes the things therein which react, and adapts to itself those which act in harmony with itself."*
     * DLW 260-61, 63

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     When, from the internal mind, evils in the external are shunned as sins against God, when this combat is faced and this enemy challenged, then, and in no other way, the rule of our external loves can be broken and our mind becomes a one. We become a man of spiritual integrity. And we are assured in the Writings that the effort and combat necessary to win this genuine peace of mind is "not severe, except in the case of those who have given free rein to their evil loves, and have indulged them of set purpose, and also in the case of those who have stubbornly rejected and cast off the holy things of the Word and of the church. With others it is not severe; let them even once a week, or twice in a month, resist the evils they are inclined to, and they will perceive a change."* Here is the fight; here is the way to spiritual peace.
     * Life 97 [Italics added]

     It is a notable teaching of the Writings that although the Lord fought against the hells throughout His life on earth and conquered them, still He "never began the combat with any hell, but the hells attacked Him; as is the case with every man who is in temptation, or in combat with evil. . . .The evil are in their very life, when they are assaulting; for they continually desire to destroy. The good are in their very life when they are assaulting no one, and when they can be of use in defending others from evils."* "For it is always those who are in falsities who attack, while those who are in truths only defend."** "The zeal of a good love . . . never breaks forth against the other, but only defends itself against evil. . . . The zeal of a good love instantly dies down and becomes mild, when the assailant withdraws from the attack."***
     * AC 1683
     ** AE 736e
     *** CL 365
     Concerning combat in ultimates the Writings say that the commander of an army, if he is in Christian charity "does not love war, but peace; even in war he continually loves peace. He does not go to war except for the protection of his country, and thus is not an aggressor, but a defender. But afterwards, when war is begun, if so be that aggression is defense, he becomes also an aggressor. . . . In his inner self he does not exult in the overthrow of his enemy . . . but in the deliverance of his country and his people."*
     * Char. 164
     When the man of the church recognizes that life involves struggle and conflict against the forces of disorder and evil on every plane of life: against dirt and disease, against lawlessness and crime, against aggression and tyranny, and particularly against the enemies of his "own household"-his own love of dominion, power, and worldliness-then he can join the church "militant" and become part of an army, which, under the leadership of the Lord, seeks to make the only kind of peace that can truly last-the peace of victory, the peace of evil overcome, the genuine spiritual peace of new ideas and new loves, which can be known only to the children of God. Amen.

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     LESSONS: Jeremiah 8:5-17. Matthew 20:28-39. DP 278.
     MUSIC: Liturgy, pages 505, 474, 486.
     PRAYERS: Liturgy, nos. 80, 141.
TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. W. CAIRNS HENDERSON 1969

     INTRODUCTION TO THE WORK

     Foreword

     On June 19, 1970 the New Church throughout the world will celebrate the two hundredth anniversary of the completion of True Christian Religion, and with it the initiation of the New Church in the world of spirits. These two events, the one on earth, the other in the spiritual world, are closely related, and they may furnish a special impetus to study of this work which is subtitled "The Universal Theology of the New Heaven and the New Church."
     This is the first in a series of eighteen articles on True Christian Religion which will be published monthly through December 1970, thus spanning the period in which the work may be of special interest to us, and serving, it is hoped, to focus attention on it. The first two articles, and the last, are by the editor; the rest will be contributed by other members of the clergy. Beginning with the third article, in the September issue, each writer will discuss a chapter in True Christian Religion, with one exception; the two subjects of Chapter 3, The Holy Spirit and the Divine Trinity, will be treated in separate articles. Our readers are invited to participate in this study by reading True Christian Religion itself in conjunction with the articles. In this way the thought of a considerable number of people in the church may be directed to that work at a time when it is of particular interest.

     Background of the Work

     True Christian Religion was published by Swedenborg at Amsterdam in 1771.

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Three years previously it had been announced in an advertisement on the last page of the original edition of Conjugial Love: "Within the space of two years you will see ill its fullness the doctrine of the New Church predicted by the Lord in the Apocalypse, chapters xxi and xxii."*
     * This announcement is included in the Acton translation of Conjugial Love (1953), page 484, but in few others.
     Then, as a precursor of the projected work, Swedenborg published in 1769 the Brief Exposition of the Doctrine of the New Church. That this short treatise was intended as a forerunner is made clear in the opening paragraph:

     "Several works and tracts having been published by me during some years past concerning the New Jerusalem, by which is meant the New Church about to be established by the Lord, and the Apocalypse having been revealed, I have come to a determination to bring to light the entire doctrine of that church in its fullness. But as this is a work of some gears, I have thought it advisable to draw up a sketch thereof, in order that a general idea may first be formed of that church and its doctrine; because when general principles precede, each and everything will afterwards appear extant in its breadth in light, for these enter into generals, as things homogeneous into their receptacles. This compendium, however, is not designed for critical examination, but is offered to the world only by way of information, as its contents will be fully demonstrated in the work itself."*
     * BE 1

     Brief Exposition also contains, in no. 16, the original plan of the True Christian Religion. This plan may usefully be compared with the Table of Contents of the latter work:

     "Part I 1) The Lord God the Savior and the Divine Trinity in Him
     2) The Sacred Scripture and its Two Senses, the Natural and the Spiritual, and its Holiness thence
     3) Love to God and Love Towards the Neighbor and their agreement
     4) Faith and its Conjunction with these Two Loves
     5) The Doctrine of Life from the Commandments of the Decalogue
     6) Reformation and Regeneration
     7) Free-Will and Man's Co-operation with the Lord Thereby
     8) Baptism
     9) The Holy Supper
     10) Heaven and Hell
     11) Man's Conjunction Therewith and the State of Man's Life after Death According to that Conjunction
     12) Eternal Life

     Part II 1) The Consummation of the Age, or the End of the Present Church
     2) The Coming of the Lord
     3) The Last Judgment
     4) The New Church which is the New Jerusalem

     Part III 1) The Disagreements between the Dogmas of the Present Church and those of the New Church."*
     * BE 16

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     When the plan came to be executed, Part III, already treated in Brief Exposition, was omitted. Sections 10-12 in Part I-on heaven and hell, life after death, and eternal life-were omitted also, as was Section 3 in Part II, on the Last Judgment. The other projected sections were reorganized somewhat and merged into the fourteen chapters of True Christian Religion.
     These statements and subsequent changes are very significant. They bring out the as-of-itself nature of Swedenborg's inspiration. Although he was fully inspired by the Lord, and what was finally written could not have been other than it was, Swedenborg had to determine after much thought what he would write, then plan and outline it; and his original ideas were sometimes modified later by the Lord's secret leading.

     History of the Work

     Three statements in the work itself enable us to fix certain dates. "After this work was finished"* tells us that the first draft of True Christian Religion was completed by June 19, 1770. The statements, "I have been in the spirit and at the same time in the body for 26 years"** and "the interiors of my mind have been opened now for 27 years,"*** show that the first part of the work was written in 1769 and the second part in 1770.
     * TCR 791
     ** TCR 157
     *** TCR 891
     Early in 1769, Swedenborg was in Paris. An anecdote relates that after making inquiries there he declined to use a false imprint as the censor's condition for publication. . The story is not entirely without foundation, but the work in question was Brief Exposition, not True Christian Religion, the first draft of which was not finished until the following year.
     In May, 1769, Swedenborg left Paris and went to London, where further preparatory work was done. There he wrote Canons of the New Church (the entire theology of the New Church), and Scripture Confirmations. The confirmations of doctrinal teachings in True Christian Religion were largely drawn from these two little works.
     Then, in October 1769, Swedenborg traveled from London to Stockholm, where the actual writing of the first draft was begun. This occupied him until well into 1770. For on April 30 of that year he wrote to Dr. Beyer: "Next year I will travel to Amsterdam, where I intend to publish the Universal Theology of the New Church." In a further letter to Dr. Beyer, dated July 23, he said about this work that its foundation is "the worship of the Lord our Savior, on which foundation, if no temple be now built, brothels will be erected."

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     These plans were duly carried out. Swedenborg spent a year in Amsterdam preparing the clean copy and seeing the work through the press. Cuno, his biographer in that city, describes him as writing weekly the eight Ms. sheets needed for the production of two printed sheets every week, and as himself correcting the printer's work every week-a strenuous task for a man then eighty-two years old. This, of course, was the clean copy, not the original draft, and it was not an exact copy. Cuno reports: "He says that his angel dictates to him, and that he can write fast enough."* The original draft of the work was lost, though fragments have been found.
     * Docu. 11, p. 1016
     Swedenborg wrote to Beyer from Amsterdam on April 30, 1771: "My Universal Theology will leave the press toward the end of June. . . . After the appearance of that book the Lord our Savior will operate both mediately and immediately toward the establishment throughout the whole of Christendom of a New Church based upon this Theology. . . . The New Heaven, out of which the New Jerusalem will descend, will very soon be complete."*
     * Letters and Memorials, p. 735
     True Christian Religion did leave the press at the end of June, 1771, and in July Swedenborg left Amsterdam for London. It was the last work of the Writings to be published by Swedenborg, and it was followed only by the Appendix to the True Christian Religion: the Coronis, the Consummation of the Age, and the Invitation to the New Church.
     Of the last of these Swedenborg says: "If this little work be not added to the former the church cannot be healed. It would be like a palliative cure only, a wound in which the corruption remains and eats away the neighboring parts. Orthodoxy is this corrupt matter, and the doctrine of the New Church does indeed apply remedy, but only externally."* True Christian Religion is the preceding work, Invitation deals with the consummation of the age; and the force of this statement which should be held prominently in mind throughout this study-would seem to be that the doctrine of the New Church can effect only a surface cure unless it is realized that the Christian Church is spiritually dead-that there can be no true establishment of the New Church without an unequivocal acknowledgment that the first Christian Church has been fully consummated and the Christian world is in a state of increasing vastation.**
     * Inv. 25
     ** See NEW CHURCH LIFE, 1917, P. 209.

     Nature of the Work

     True Christian Religion is indeed the crown of those works in which the Heavenly Doctrine has been revealed to men.

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Its sub-title is therefore most fitting-"The Universal Theology of the New Heaven and the New Church." For it digests, with significant additions, the principal doctrines given elsewhere in the Writings, and it presents the universal principles on which the love, wisdom and life of the New Heaven and the New Church in both worlds rest.

     Sources of the Work

     The previous works mainly drawn upon are the Foul Doctrines and The New Jerusalem and its Heavenly Doctrine. The following table shows the sources from which certain passages have been drawn.

HD      TCR 103, 297-406           The Lord the Redeemer, Charity
Lord 157, 262, 288           The spirit of man, the Lord as the Word, the Precepts of the Decalogue
SS 189-276           Almost entire chapter on the Sacred Scripture
Life 282-286           The Decalogue in the Israelitish Church
F 116-119           The nature of redemption
DLW      12, 30                Reason and the idea of one God; God in space without space
DP 203               Correspondences among the Ancients
CLJ 120, 800-845           Angels dependent on redemption; particulars about various nations in the spiritual world

     Apocalypse Revealed and Conjugial Love furnished many of the Memorabilia. Of the seventy-nine Relations in True Christian Religion, twenty-four had appeared previously in the former and twenty-three in the latter.

     The Significance of the Work

     The significance of True Christian Religion may be seen from the well-known Memorandum which records the commissioning and sending of the apostles to preach the new Gospel throughout the universal spiritual world after the work was finished*-an event which Swedenborg related, with some variations, in two other places in the clean copy.** The New Heaven was in process of being formed, and with the completion of its universal theology the New Church could be established in the world of spirits as a preparation for its being founded here on earth. In other words, this is, peculiarly, the work on which the New Church is based.
     * TCR 791
     ** See TCR 4, 108

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     It is interesting also to note that the twelve apostles were with Swedenborg while he was writing this work.* They were sent to him by the Lord, not to teach or guide him, but to be themselves instructed. They were still in the state of being introduced to the genuine meaning of the Word, and not until they had been instructed in the truths set forth in the first draft of True Christian Religion could they be called, commissioned and sent forth as preachers of the new gospel.
     * TCR 339e

     Elements in the Work

     We are taught in the Writings that the Word in the letter consists of history, doctrine and prophecy. These three elements, characteristic of all Divine revelation, are here:

     1) The spiritual history of the rise and fall of the four churches which preceded the New Church.
     2) The doctrine of faith and life for the New Church.
     3) Prophecy about the New Church about to be established on earth.

     In addition to these, however, we find in True Christian Religion the elements of theology, philosophy and religion:

     1) Theology in treatments of God the Creator, the Lord the Redeemer, the Holy Spirit and the Divine Trinity.
     2) Philosophy in treatments of creation, the differences between the spiritual and the natural worlds, the human soul and discrete degrees.
     3) Religion in treatments of repentance, reformation and regeneration, charity, worship and the sacraments.

     Other elements found in this work are the following:

     1) Correspondential illustrations of doctrinal treatments which answer, because of their representative nature, to the Lord's parables in the Gospels.
     2) Examples of the interior senses of the Word, though in natural language, as in the exposition of the spiritual and celestial senses of the Ten Commandments and in the chapter on the Sacred Scripture.
     3) Consistent use of the open truths in the letter of Scripture to confirm and support doctrine.

     Contents of the Work

     True Christian Religion contains a statement of the faith of the New Church in general and in particular, fourteen chapters of text with Memorabilia appended, a Supplement on the Spiritual World, a Digest of the Memorabilia, the Author's Index of the Memorabilia, and a Theorem by a Certain Electoral Duke of Germany.

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In the fourteen chapters a certain general plan may be seen, for the subjects of the chapters group them under the following general doctrines:

1) God the Creator and Creation                         The Lord
2) The Lord the Redeemer and Redemption
3) The Holy Spirit and the Divine Trinity
4) The Sacred Scripture                              The Word
5) The Decalogue Explained
6) Faith                                        Faith and Life
7) Charity
8) Freedom of Choice
9) Repentance                                   Rebirth
10) Reformation and Regeneration
11) Imputation
12) Baptism                                        Worship
13) The Holy Supper
14) The Consummation of the Age, the Coming of the
Lord and the New Church                              The Church

     Other groupings are, of course, possible. This is suggested as only one way in which it may be seen that the essentials of the church are the theme of this great work.

     Organization of the Work

     A clue to the organization of True Christian Religion is to be found in no. 351:2:

     "The truths of faith are arranged in series, and thus as it were into groups. . . . The following will explain what is meant by series and groups. The first chapter, treating of God the Creator, is divided into series: the first of these treats of the unity of God, the second of the Esse of God or Jehovah, the third of the infinity of God, the fourth of the Essence of God, the fifth of the Omnipotence of God, and the sixth of creation. The subdivisions of each subject form the series and bind the contents together into groups."

     It is suggested that the Table of Contents be studied carefully with this explanation in mind. In this way we may form an idea of the unity and series of the work.

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     The Superscription

     Only four works of the Writings were signed by Swedenborg-Apocalypse Revealed, Brief Exposition, Conjugial Love and True Christian Religion-and only the last of these is signed: "Emanuel Swedenborg, Servant of the Lord Jesus Christ." Cuno expressed astonishment at this, but Swedenborg answered him: "I have asked, and have received not only permission but even an express command."*
     * Docu. II, p. 1016
     In the absence of any specific teaching we may conjecture that this was done under the law that everything that has gone before is involved in the last of a series. Also, under the same universal law, and in connection with Swedenborg's assertion that he received the Heavenly Doctrine from the mouth of the Lord alone, the superscription may be taken as emphasizing that the Writings are Divine revelation from beginning to end-the Word of the Lord, whose servant Swedenborg was.

     Conclusion

     The work to be reviewed in this series of articles is essentially a book of doctrine, and is subtitled "The Universal Theology"; yet it is named the True Christian Religion. This linking of the terms, doctrine, theology and religion, directs our attention to the indissoluble relationship between thought and action, faith and life, truth and good, which is emphasized throughout the Writings, and which is to be characteristic of the New Church founded upon them. The implications of these relations will be explored in our next article.
THE CHURCH IS FROM THE LORD 1969

THE CHURCH IS FROM THE LORD Rev. ROBERT H. P. COLE 1969

"Except the Lord build the house," says the Psalmist, "they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain."* Everything of the church is from the Lord. The internal church is the house that the Lord is to build, and He is the one from whom alone it is to have its existence. A house signifies in the Word what is celestial because this is what is inmost; and by the house of God is meant in the universal sense the Lord's kingdom, in a general sense the church, and in particular the man in whom is the kingdom or church of the Lord. A house also signifies man's mind and the life of the church, and a city signifies its doctrine.

310

Yet unless the Lord builds the house all labor is in vain.
      * Psalm 127:1
     The work that we do from the Lord in the building of the church is to acknowledge Him and that the truth of the church regards Him above all else; and laboring in the church is the study of doing what is good. The Lord's own labor on earth involved especially His combats against the hells and the subjugation of them in order that a new church might be established.
     The man of the church who desires to be regenerated ought to read and study the Word from affection, attend services of Divine worship, engage in the affairs of the church, and apply the truths of the Word to his private and interior life. Such a man is a house in the true sense of the word.
     Although the church is with man from the Lord, yet unless it is in him as well there is no internal church, but only an external one. A church that is external only has no life in it, and can be said to pass away, as was the case with the first Christian Church. If the New Church were to become merely external, and thus have no life because of separation from the internal church, it, too, would pass away as an organized church body.

     The only way in which the man of the church can have the church formed in him by the Lord is by reciprocal conjunction with Him. This can take place only by means of love and charity. There are many uses of the church which the external man can and should perform; but if he does not love them inwardly and sincerely desire to do them from a freedom which he himself exercises, the church is not formed in him from love and charity through these uses. In the building of the church in man we ought not to tell our neighbor what to do unless he desires to know, and even then we should simply present the doctrine and indicate the choices which it sets before him. Behind the falsity of laboring to build the church ourselves, without the guidance and instruction of the Lord. is the love of dominion, which shows itself in the love of controlling others and usually comes from a state of faith in the understanding or of thought from the memory, not from a state of charity in the will and thus from a human sympathy which has its rise in charity.
     The power to repent of evils and of false ways is not in man. This power is from the Lord. The man of the church who co-operates in a state of external freedom from internal love and charity has a reciprocal conjunction with the Lord, and He begins to build His church in that man; and because the man is willing to be led by Him he is also in a state of innocence.

311

     It is doctrine from the Word that is to provide the framework and plan of the house of the mind that the Lord is to build in us. When such doctrine is used and applied in accordance with the Lord's directions, then even the external form of the church on earth will show the effects of the internal church built of love and charity by the Lord with the consent and co-operation of the man in whom the church is. When the house that is being built by the Lord is safely under construction-for he who is in goods and truths from the Lord remains safe for the time being-then is the time to center our thoughts on our interiors. For as the internal church is being built by the Lord, the evils and falsities which are from hell are being driven out by Him at the same time, just as the nations were driven out of the land of Canaan. The whole promised land is being prepared as a heavenly home to be inhabited by the man in whom the church of the Lord is.
     This, then, is the house or the church that only the Lord can build. And the results of this building by the Lord alone will last from generation to generation. The church will be formed in man by love and charity. This church will be well built, and it will be ever more protected and will become ever more useful through the ages, because it will be held together by doctrine from the Word which will always be available, and will always be needed for further improvement even if our house is in the highest heaven.
     And the church will be with man as well as in him. The man who is truly of the church on earth will represent the church in his contacts with his fellow men and will preserve the sanctity of worship and provide for proper instruction in the things of worship for himself and his children; so that those of the church, and others, too, may learn of the Lord, and may know who He is and what He expects of men.
     The Lord is conjoined with the church, and indeed provides the means of conjunction, which are love and wisdom from Him. As man freely makes use of these gifts which the Lord provides, the church will be built within him and will be with him, and the Lord will be with man, both outside of the house and within it.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

312

FAITH FROM A CELESTIAL ORIGIN 1969

FAITH FROM A CELESTIAL ORIGIN Rev. ERIK SANDSTROM 1969

     It is the understanding of the Word that makes the church. That understanding is what is called faith. And as the understanding of the Word may be rich, or poor, or false, so also may faith. But if rich or poor, as long as it has truth in it, it must be born of a celestial origin, and not, as may be supposed, be derived from a rational source. The rational, it is true, supplies the material out of which faith is formed; but if the rational is also the light from which the things of faith are viewed, then there is no genuine faith-no uplifting from the earth, no ushering of the spirit and heart into the kingdom of God. To rely on one's own rational argumentation is to rely on self. It voids humility, and silences the voice of innocence. For the rational, divorced from innocence, is a product of the earth, and that which is born of the earth belongs to the earth. Only what is born of heaven can enter into heaven. For this reason the Lord does not pronounce His benediction upon those who claim riches in knowledges, but His blessing is upon those who do acknowledge that their spirit itself is poor, and in need of the Divine touch.*
     * Matthew 5:3
     The origin, which is termed celestial, is internal charity, and concerning this matter we read:

     "The cognitions of truth and good which precede faith, appear to some persons as though they were of faith; but yet they are not. Their thinking and saying that they believe, is no proof that they do believe, nor that such cognitions are of faith; for they only consist in the thought that it is so, but not in an internal acknowledgment that they are truths; and the faith that they are truths, while it is not known that they are, is a kind of persuasion remote from an internal acknowledgment. But as soon as charity is implanted, then those cognitions become of faith; but no further than there is charity in the faith."*
     * F 31

     It follows that the rational, that is, the cognitions of truth and good which are there, constitutes as it were the matrix of faith; and when it is brought into conjunction with charity, inflowing from within, a new something is formed out of these cognitions. That new something is much more than the natural-rational. It is spiritual in its essence, and it is of celestial origin. There is real light in it, the light of heaven, wherefore it itself is an eye that truly sees: sees, not the fallacies which pertain to the sphere of the senses, but truths, all of which have their say in connection with life itself with its everyday problems, tasks and blessings.

313

     This is the true Ephraim in the Kingdom of Israel: a genuine understanding of the Word in the light itself of the Word; or, what is the same, a spiritual faith established within the individual; or, what is again the same, the doctrine of the church with man. In the Word the formation of this doctrine is described in the story of Abraham and Sarah in the land of Gerar, which was ruled by king Abimelech.*
      * Genesis 20
     The difference between the natural-rational truth that man has before regeneration, and the spiritual-rational truth which is with him after regeneration, is the difference between Sarah as a sister and Sarah as a wife. In the historical sense Sarah was actually both; for as was customary
in that day in order to keep the blood of the family pure and unmixed, Abraham had married a close relative, the daughter of his father but not the daughter of his mother. It is recorded that Abraham twice made use of this circumstance. The first occasion was in Egypt several years earlier, when Sarah was still Sarai and Abraham was still Abram. Then, too, he was afraid of the king of the land, for "Sarai was a woman beautiful to look upon. And it shall come to pass, said Abram, when the Egyptians shall see thee, that they will say, This is his wife; and they will kill me, and will make thee to live."* In this case the things which are related concerning Abram and Sarai represent the early instruction which precedes the formation of the rational; for Egypt in the story is knowledges derived from the senses. The second instance was when Abraham, as related later, sojourned in Gerar and was the guest of Abimelech, the king of the land. Both kings took Sarah into their harems on the plea that she was Abraham's sister; but both were prevented from actually taking her as their wife.
     * Genesis 12:11, 12
     In both of these stories the internal sense is similar; for the leading principle is borne out by the fact that Sarah was the daughter of Abraham's father but not of his mother; by which is meant that that which is being formed in the intellectual part of the mind in the process of regeneration is born from the celestial as a father but not from the spiritual as a mother.
     In brief, the case herein is this. There is an influx of good from the Lord through the remains of innocence and charity (Abraham) which are stored up for this use in the internal recesses of the mind; and this good is the celestial formative and creative power in the mind. But there is not a like influx of truth, for (as we read) "if spiritual truth were to flow in, as good does, man would then be born into everything of reason, and at the same time into everything of knowledge, so that he would have no need to learn anything."*

314

The like is also taught in Heaven and Hell: "The spirits, who are with man, both those who are conjoined to heaven and those who are conjoined to hell, never flow into man from their own memory and consequent thought, for if they were to flow in from their own thought, man would know no other than that the things which are theirs were his own. . . . But yet an affection which is of the love of good and truth flows in with man through them from heaven."** The affection that does flow in is the celestial which operates in secret; and the memory and thought which do not flow in from the good spirits who are with man constitute what is called spiritual truth, and which, if it did flow in, would take away the as-of-itself with man. In a summary, therefore, affection flows in through the spiritual world from the Lord, but not thought. Thought is as it were formed from the world, by means of the senses; and by virtue of this order of providence the freedom of judgment is preserved with man. Yet, though formed by means of scientifics from the world, it is lifted up above the world by the infilling influx from heaven.
     * AC 2557
     ** HH 298
     It is because of this order that faith appears to be the product of man's own making. For he collects the knowledges which constitute as it were the building material of faith, and in "the sweat of his face" it seems to him that he so does*; and he reflects on them, but with an uneasy feeling that they do not grant rest and quiet to his soul, for through them his conscience is active upon him; and by the strength of them he exercises repentance with toil and suffering of the heart. He acts altogether as of himself. Yet in all this there is a driving power which is not his own. In his awareness it manifests itself as an affection for knowing, an affection for understanding things, and an affection which induces him to live in spite of himself according to the laws of the kingdom of God. This affection is the origin of what, from mercy, is called self-compulsion, It is the wind from heaven "which bloweth where it listeth; and we hear the sound thereof."** Man is born from it, born from above. It is the father of the new man. "And so is everyone that is born of the spirit."
     * Genesis 3:19
     ** John 3:8
     Quite clearly, the faith which is so born is very different from the faith we inherit from our natural fathers or derive from our environment. This traditional faith is without light, and without conviction. We have it because it is the thing to have, and believe in it because it seems rational enough, and because we dread the effort of really investigating it to see whether it is or is not in agreement with what the Lord has revealed. For church purposes it seems to us useful to have, and it gives us a certain comfort and hope. But it does not really affect us. There is no real sight, or actual perception, that the things which belong to faith are true, but only a general acceptance.

315

Faith does not shed a glow over our existence, it does not bring the odd and sundry impressions on our path into a unified pattern of a grand and purposeful whole; nor does it inspire us to form our own lives into a unified pattern, in which each individual act or thought is a reflection upon all other acts and thoughts. It is cold with us, this faith; and it is barren also.
     Yet it may serve as a preparation. For despite its shortcomings it is not a false faith, that is, if we have been properly instructed. It, too, is a child of the Lord; for, as has been said, there is a secret affection from heaven that is working in it; but it is a young child who has not yet come into its own, that is, into maturity. It is full of self-assurance, and tainted with contempt for whatever dogmas are adverse to one's own belief. And it is profoundly satisfied that it has come into existence by its own power and its own intelligence.
     This is Abimelech of Gerar. In this state man thinks only from external logic, only from the knowledges (or scientifics) of the memory. And he takes Sarah, believing her to be but the sister of Abraham-believing, that is, that the spiritual Sarah, the truth of doctrine and of faith, can be had without the infilling and reviving influx of good from a celestial origin. This is what is referred to in the Writings as "consulting the rational" for the establishment and development of doctrine.* To consult the rational is to rely upon it as authority.
     * AC 2511
     But the doctrine of the church should not be so established. It is not from a rational origin, but the true doctrine of the church is spiritual from a celestial origin. It is born of God into the rational, but not from it, and when born it stands as a spiritual creation, whose father is the affection of heaven. It is an individual creation, varying with each man or woman, yet in concord with all its fellows in the internal kingdom, for it was not "born of blood, nor of the will of the flesh, nor of the will of man, but of God."* It is infilled with the spirit of charity, and the life-giving hand of the Maker is upon it. It takes the truth of the rational into its bosom, and forms out of it a wife who is brought before Abraham.
     * John 1:13
     In this state the rational is promoted from a position of self-assumed authority to one of willing service. It has learned humility and is ready for its highest use: that of searching out and collecting innumerable things from the sciences and humanities which confirm and illustrate faith. No longer does Abimelech in ignorance claim Sarah, the truth of faith, to himself, but restores her willingly to the celestial Abraham, her rightful husband.

316

WRITTEN IN THE EARTH 1969

WRITTEN IN THE EARTH Rev. VICTOR J. GLADISH 1969

     It is recorded in the Gospel of John that the scribes and Pharisees brought to the Lord in the temple a woman taken in adultery. When they had set her in the midst, they said unto Him: "Moses in the law commanded us that such should be stoned: but what sayest Thou?" This they said that they might find opportunity to accuse Him of teaching contrary to the law of Moses. But the Lord "stooped down, and with His finger wrote on the ground," in signification of their condemnation on account of adulteries, the transgression for which they wished to condemn the woman. When they pressed Him for judgment, "He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her." Then "they which heard it, being convicted by conscience, went out one by one, beginning at the eldest, unto the last."*
     * John 8:3-9
     But before they went out, immediately after He had responded to their insistence upon judgment, the Lord stooped down again, and again wrote on the ground. His writing on the ground a second time signified their condemnation for adulteries in the spiritual sense.* For the scribes and Pharisees were of those who adulterated and falsified the truths of the Word. They were representative of the leaders of the Jewish Church, and of the confirmed state of that church, which was one of adultery in the spiritual sense, that is, of the adulteration of good and the falsification of truth. In so far as a state of evil is confirmed and not repented of it is condemned, it condemns itself. Therefore their condemnation, which they represented by their actions as a self-condemnation. In the case of the woman, on the other hand, there was represented a state of repentance for what she recognized as a grievous sin. Therefore the Lord said to her: "Neither do I condemn thee: go, and sin no more."**
     * AE 222:7
     ** John 8:11

     But why did the Lord write on the ground to signify their condemnation-the condemnation of those accusing men for the evil of adultery, and of the church which they represented for the adulteration of the Word which had been entrusted to it for preservation and evangelization? In the prophet Jeremiah it is said: "They that depart from Me shall be written in the earth, because they have forsaken the Lord, the Fountain of living waters."*

317

To be "written in the earth" is a sign that those who forsake the "Fountain of living waters" are condemned. The "living water" has reference to the Divine truth flowing forth from the Lord by which He gives eternal life. Just so it is the presence of the life-giving water in the earth which gives it its good signification as the church on earth, or the church in man.
     * Jeremiah 17:13
     It is the dry earth, the "cursed dust," which signifies that which is damned. The fruitful earth responding to the rain from heaven and the warmth of the sun has another signification; but the dust, or the ashes from the fire, was what the ancient men of representative times cast upon their heads as a sign of humiliation and mourning. This represented acknowledgment that of themselves, cut off from the Lord, they were condemned-dry, unfruitful dust. In the spiritual world, where all things are representative, the lower earth, just above the hells, is a dark place of untilled desert ground.
     In Jeremiah the reason that "written in the earth" signifies condemnation is because it is said of those who depart from the Lord. "Living water" is the truth of Divine revelation which, when received, imparts new, eternal life, but when rejected causes man to die in his sins. So, in the incident we are considering, the Pharisees stood for those who reject the Lord, and their shamefaced departure carried out that representation. Therefore the Lord stooped and wrote upon the ground to signify the damnation of those who are in the love of adultery; and He wrote on the ground again in signification of the certain condemnation of those who adulterate the truth of His Word, who cut themselves off from the "Fountain of living waters." Because the Jewish Church had become wholly such, He termed it, according to Mark, "An adulterous and sinful generation."* This repetition of a thing stands for confirmation, as when we read: "God hath spoken once; twice have I heard this, that power belongeth unto God."**
     * Mark 8:38
     ** Psalm 62:11
     Some have taken the phrase, "written in the earth," to refer to that which quickly passes away, or is readily blotted out. It is true that figures made on sand or earth are easily blotted out, or covered over by rain or wind or passing foot. But it is evident in John and in Jeremiah that a fixed judgment is meant. The condemnation of the evil of adultery when, as represented by the Pharisees, this is a confirmed love, is certain. The names of those who have "forsaken the Lord" are written on the earth because a permanent removal is involved; their departure from Him has been wilful and confirmed.
     On the other hand, it is written in the Gospel of Luke, "Rejoice because your names are written in heaven."*

318

This the Lord said to His disciples when He had designated them as the foundation of the Christian Church, and we are told in the Apocalypse that there shall enter into the New Jerusalem only "they which are written in the Lamb's book of life."** In the explanation of the words in the Apocalypse, "I will not blot his name out of the book of life,"*** we are taught in the Heavenly Doctrine:
     * Luke 10:20
     ** Revelation 21:27
     *** Revelation 3:5

     "The `book of life' signifies heaven, because a man who is in love to the Lord and in faith in Him is a heaven in least form . . . therefore he who has heaven in himself is a heaven in least form, for he is fitted for it. From this it is that the 'book of life' is that in man which corresponds to heaven in him. Because this remains with man to eternity if he has become spiritual by means of knowledges of good and truth applied to life in this world, it is said, 'I will not blot his name out of the book of life.' In the world it may be blotted out if man does not remain spiritual to the end of life; but if he does so remain it cannot be blotted out, because he is conjoined to the Lord by love and faith. . . . From all this it can be seen that the 'book of life' means that from the Lord which has been written in man's spirit, that is, in his heart and soul, or, what is the same, in his love and faith; and what is written by the Lord in man is heaven."*
     * AE 199

     In such manner is man's name written in heaven, or in the book of life. But the Pharisees and all that they stood for were written in the earth. Not so the woman whom they wished to condemn. Pious Christians have labored to find excuses for the Lord's mildness to her. Many have gone so far as to claim that the first part of the eighth chapter of John was interpolated by some scribe in the early days of the church, and does not belong to the sacred text. The point is that the woman was capable of repentance, while the Pharisees represented those who are satisfied with their way of life, who have turned their backs on repentance. In His wisdom, the Lord perceived her state of repentance; therefore in His mercy He said: "Neither do I condemn thee." But He added: "Go, and sill no more." Mere sorrow, regret and anguish of mind over a sin are not sufficient for a new life which leads to salvation. There must be that real repentance which is a turning away from the former love; in short, it is to go from the former state, and sin no more. Adultery is a grievous sin. It closes heaven, which cannot be opened again except by sincere sorrow followed by repentance. Any sin of which a man repents is forgiven, but let it be understood that repentance means to sin no more; it is no light change. It is not a mere revulsion of feeling because of the results of a sin becoming manifest. A temporary disgust with oneself, or with some evil, is not enough. Repentance is to turn away from whatever evil the sin sprang from, and to forge ahead on a new path-the life of an opposite, a heavenly path.

319

     The contrast between the state which sees the need of repentance and accepts its path, and that state which does not feel the need of repentance, is set forth again in the Gospel of Luke in the moving account of the sinner who was forgiven because "she loved much." The Lord "went into a Pharisee's house, and sat down to meat. And behold, a woman which was a sinner . . . brought an alabaster box of ointment, and stood at His feet behind Him weeping, and began to wash His feet with tears, and anointed them with the ointment.* Now Simon, the Pharisee, thought within himself: if this man were a prophet, he would have known who and what manner of woman this is that touches him, whose homage he accepts. But the Lord, in answer to Simon's unspoken thought, told him of a certain creditor who had two debtors; the one owed five hundred pence, the other, fifty. But since they had nothing with which to pay, he fully forgave both debts. "Tell Me," He asked Simon, "which [of the debtors] will love him most?" When Simon supposed that it would be he "to whom he forgave most," Jesus "said unto him, Thou hast rightly judged. And He turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest Me no water for My feet; but she hath washed My feet with tears, and wiped them with the hairs of her head. Thou gavest Me no kiss; but this woman since the time I came in hath not ceased to kiss My feet. My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment. Wherefore I say unto thee, her sins, which are many, are forgiven; for she loved much; but to whom little is forgiven, the same loveth little. And He said unto her, Thy sins are forgiven . . . thy faith hath saved thee; go in peace."**
     * Luke 7:36-38
     ** Luke 7:39-50
     The Divine mercy to all men is revealed in this story, if it be truly understood. If we "love much," if we sincerely and deeply love the Lord and our fellow men, the Lord forgives us; if not, we cannot be forgiven; and yet all men have need of forgiveness.
     The woman stands as a representative of the church receiving the Lord at His coming in humility, and with loving service, in an attitude of repentance and submission of heart. Simon, the Pharisee, to whose house the Lord came, also represented the church-that part of it which fulfills every pious observance but is conscious of no sin, nor of any need of repentance. This the Lord must reject, because it rejects His real internal presence; He cannot enter into the self-satisfied.

     Two states of mind with regard to the Lord prevailed at the time of His first advent, again at His second advent, and now as always in His coming to those of His church.

320

One is represented by the correct, the self-righteous Pharisee, shocked that one seeming to be a prophet should allow Himself to be touched by a woman whom the Pharisee knew as a sinner. The other state is represented by the woman, acutely conscious of her sin, and in profound abasement falling before the Master, bathing His feet with her tears and silently anointing His feet with precious oil-the oil of love. To men in the second state the Lord's mercy can reach, forgiving them-for "there is no man that sinneth not"-and uplifting them to life eternal; but it must pass by the Pharisee who is oblivious to his evils, inherited and acquired, and who does not count himself an object for forgiveness nor harbor that love which forgives others.
     There are times when we become acquainted with the self-righteous Pharisee within us, when we congratulate ourselves that we do not have the sins we see in others. There may also be times when we see in ourselves the sinning and sorrowing woman; when we are bowed down with the consciousness of sin and afraid to look up, falling at the Lord's feet.
     Men differ in their ways, their station in life, their habits, their likes, their tastes; yet we are all much alike in many vital ways. As we go on through life this becomes more apparent to us. First we note the difference between ourselves and others, later, the likeness. In youthful states, and also in our more critical states later, we make much of the differences; later we feel the touch of sympathy which arises out of our common likeness. Apart from immature affections for family and the first friends of youth, our love of the neighbor requires an ideal, the perfect person of story or imagination. Later we may learn to love the human brother: a friend with many faults, but whose faults we forgive and have patience with, as we would have our faults forgiven and viewed patiently. The Writings condemn a friendship which is merely personal-a mere matter of attractive traits or of subservience to our own selfish loves. But this does not forbid a real love of the creatures whom God has made. The real love of the neighbor as an ideal, even actual love to the Lord, is not possible without it. "Thou shalt love thy neighbor as thyself." This love cannot exist with the self-righteous Pharisee within us. But it may be given to the humble sinner-to that state of mind, that love, typified by the repentant woman convinced of her sinful state and desiring to be delivered from it.

     We see evils in others from doctrine, and we convict them of sin. Until we have done the same to ourselves we are not on a level with our neighbor. We can neither understand nor sympathize with him. We are too far off. If we see his struggle and his sorrow, his sin, we say and feel that we are sorry for him; though we readily admit that he has brought it on himself, which in a certain sense is surely the fact.

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But if there is no heart in our sympathy we have not yet learned to love. Such aloof sympathy is the Pharisee within us. Sorrow not of love is merely intellectual, transient, selfish.
     We are trained into spiritual life and love by temptations, testing, unpleasant contacts with evil, first with evil outside of ourselves. Temptations of this kind are on the surface; they do not deserve to be called spiritual temptations. In later life the evils within ourselves, which in time we actually realize, give rise to temptations which penetrate our being and move more deeply. These strike at the Pharisee in us; and if we do not flinch from the revealing truth they will uncover the repentant sinner, the woman who "loved much." Then, as we come to know ourselves, we think of others as better than ourselves; we hope and trust that they are.

     Before there was a certain aloofness from our fellow men. Now we draw near, not from sentimentality, but from a deep-seated sympathy with all who, like ourselves, are environed by evil and have it deeply rooted within them.
     Natural sympathy with those who suffer is not difficult for any of us. But of itself it does not continue at the expense of our own comfort and safety. Nevertheless it is a tendency of value and help to the natural man, a species of "remains" necessary as a foundation. With the regenerate it is transformed into a deep tenderness for all who are suffering from evils. Men shrink when they hear of acute physical pain or direful distress in another. In normal states there are few who would not make a succoring response. But how many are as keenly moved by the sight of evil, the knowledge of the devastation of sin! The Pharisee in us does his part when he condemns, and it is true that evil must be condemned. Only those who have suffered from evil, who have become acquainted with sin in themselves by repentance, are moved with compassion. They condemn not, but are loath to judge lest they be condemned with their own judgment. In this may be perceived the attitude of charity. If you would be forgiven, you must forgive. If you would have justice, you must give justice. If you would be loved, you must love in return. Our sins are not remitted unless we forgive others. Forgiveness is of love, always. We know not how to forgive others until we realize our own need. This is the meaning of the story of the sinning woman and the self-satisfied Pharisee. The one, cast down by a sense of guilt, asked for mercy and was forgiven because she loved much. The other spake within himself, saying: "This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him, for she is a sinner."

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He could not understand that for this the Lord came into the world-that sinners might touch Him, and find forgiveness.

     The Lord's forgiving is according to the need, the asking from the heart. He is forgiven little who asks but little forgiveness because he has only a mild sense of sin. The deeper and clearer the man's state of spiritual life, the keener is his sense of evil with him and of the nature of his self-life, and the keener the pain he feels because of it. Those who are such are they who "love much," who are profoundly grateful to the Lord. According to their gratitude to the Lord is their charity to men. Whatever is given to the Lord is returned to man that he may give it to others in the Lord's name. The need in the giving is with the man. The Lord requires gifts, but He asks and receives them through the neighbor. "If ye love Me, keep My commandments"; and although the commandments begin with the Lord, they look directly to the neighbor from the fourth to the tenth precept, and less directly in the third.
     It is the Lord in the neighbor that is to be loved, but not as an abstract something which allows us to love the Lord and despise the man. We are to look to the Lord as He is in whatever of good the man may possess, even though that good take on individuality from the character of the man. To this we are to look, not regarding the evil. We are not to rivet attention on the neighbor's evil; while not unaware of its presence, we help him and ourselves by seeking the good, drawing forth what is of the church in him. If our love waits for perfection in others, it will wait in vain. The thought of our own imperfection gives warning. The thought that we can do without the love of others is a delusion. The great human need is love. We can see this in the Lord's life, if our eyes are open. He came a Man into the world; He walked in the way with publicans; He touched the lepers; and He permitted the woman, a sinner, to embrace His feet. He loved all men, every man.
     New Church men must not lose their grasp of this primitive Christian idea. The Heavenly Doctrine is given for its reinforcement, for its renewal. The Lord God is Divine Man, who knows, loves and forgives the repentant sinner, even as a man knows and loves and forgives, but the Lord Divinely so. The idea of the child is nearer to the truth than the concept of the philosopher, unless it be that philosopher who has attained the childlike wisdom of innocence.
     The early Christians saw Him in the body. They could not yet think of the "Son of God," nor of man, except from the body. It is now revealed that man is man from the spirit, and that He who heals our infirmities is the sole object of our worship because in Him is the Holy Spirit, the "Spirit of truth that leadeth unto all truth."

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We need not ask for, we shall not find, the body which hung on the cross. That was but the means by which the Divine-Human Spirit came to dwell forever in our midst. But that Divine-Human is Divine Man, the Divine Man.
Only a realizing sense of this fundamental truth will prevent our names from being "written in the earth." But if we allow the Lord to write His commandments upon our thought, our love and our life, then will our names be "written in heaven" in the "Lamb's book of life."
SWEDENBORG SOCIETY 1969

SWEDENBORG SOCIETY 1969

     159th Report

     This report, for the year 1968, concludes: "The Council makes its perennial appeal for increased subscriptions and donations, and particularly for the lively support on the part of New Church people which such an increase would represent. There is another need which is becoming ever more pressing as increasing years take their toll of our small devoted band of scholars. The need for editors and translators is as great as ever, the older ones are not being replaced by younger, and the Society would ask that all those whose talents and training fit them for it should consider whether they are doing all they can to help the Society in this vitally important work."
     While it is doubtful whether those on this side of the Atlantic can do much in an editorial capacity, the collaboration of the General Church Translation Committee with the Swedenborg Society is a possibility that may be advanced by the "Translators' Work-shop" to be held in conjunction with the 1970 World Assembly, and it is heartening to know that so many members of the General Church support the Society's work. The importance of that work, and the need for increasing support, cannot be doubted, and is evident in the text of the report. The work of translating, editing, publishing and printing goes on, with Volume 6 of the Third Latin Edition of the Arcana in the hands of the binders, new translations of Apocalypse Revealed and Divine Love and Wisdom in proof, and a revised Danish translation of Heaven and Hell, sponsored jointly by the Society and the Swedenborg Foundation, at the printers.

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MYSTERY REVEALED 1969

MYSTERY REVEALED Editor 1969

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. Notifications 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 ironies of our age is that although violent death-in war, accidents and the commission of crimes-occurs on a scale probably without precedent in history, death itself remains a great mystery for which most modern men have no satisfactory rational explanation. The ancient Greeks held that immortality is intrinsic in man as a human being. In the Old Testament, when read literally, a different idea seems to be developed; the destiny of the people rather than the fate of the individual appears to be of primary concern: and in the Lord's teaching on earth, unilluminated by later revelation, there is no clear doctrine of death. In the church fathers, the divergence between the Hebrew and the Greek views led to a struggle between the concepts of resurrection and immortality, in which the first prevailed for a thousand years.
     But by the end of the seventeenth century, shortly before the Writings were given, the bases of the discussion of death had begun to change. The doctrine of immortality gradually lost its power as immortality became an end to be sought in itself, largely through a life of strict piety, and many today have lost faith in that doctrine. Yet they have found nothing to take its place, no other way to give meaning to death; with the result that man's future beyond this life is a mystery.
     In the Lord's mercy the mystery has now been revealed, although they are few who know this. The Writings set forth the entire rationale of death, showing that life after it is the fulfillment of life before it. The question is, how fully do we appreciate-since death touches as it must come to all men-the inestimable privilege that is ours in being able to know the meaning of death, and to believe in what has been revealed!

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What other men grope toward, dream of, hope for, we may know with certainty, and, knowing, find solace in bereavement and purpose in our own lives. For it is in recognizing and acknowledging the eternal values in life that we find the true meaning of death.

     ALL THINGS NEW

     It is the common faith of all New Church men that the Lord is now making all things new. The thoughtful among them realize that in some way this Divine activity should be reflected in the life and mission of the church, and the wise discern that its most profound effect should be in the lives of New Church men and women. The question is not whether things are to be made new, but how; and the currents of social unrest which surge so powerfully in today's world, currents by which the church is not unaffected, bring the question into sharp focus.
     Some in the church are bound by ties of deep affection to what has long been in use and has been established by custom as traditional. Others feel that we have reached the parting of the ways with much that belongs to the past, that the old imposes limits on progress. In the scriptural declaration they see a mandate to initiate, to inaugurate, to innovate. The tension between these two viewpoints may be experienced in the same mind; producing, if it is successfully resolved, a willingness to re-examine critically what has come from the past and to scrutinize carefully what is offered as new.
     Evidently the need is for informed, balanced and discriminating minds in the church, because whether a thing is good or bad does not necessarily lie in whether it is old or new. Rather may it be said that there are good and bad things in both-things which are from the Lord and in accord with His purpose for His church, and things of self-will and self-conceit which are destructive of His purpose. The need is to distinguish one from the other, to discriminate, in order that the eternal truths of the Word may not be betrayed or compromised in a movement to start anew.
     The desire for change is everywhere around us as well as within the church, in religious life, in education and in the social order. Let us remember that while within these things there is a Divine purpose of making all things new, not everything that is desired is of this purpose, and that the Lord's final disposition may be other than we propose. He alone can make all things new, men only make them different.

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     THE COMMON GOOD

     July is the month in which New Church men in Canada and the United States celebrate with their compatriots the founding of their countries as nations. It is therefore an appropriate time to ponder, against the background of the turbulence in today's society, what is truly meant by love of country, and much can be learned about this by reflecting on what the Writings teach about the common good. The idea of the common good, the common weal, is not, of course, peculiar to the Writings, but they offer a more interior concept of it than is to be found elsewhere.
     What the Writings mean by the common good of society is something essentially spiritual because it is a use, and all uses, good and evil, are spiritual. The common good of a society is the use it performs to its members and through them to other societies-the influence that it exerts toward the realization of certain values and goals by the quality of its collective mind as expressed in its deeds and words. It is thus that we are to understand the teaching that the common good exists from the goods of use which individuals perform, and that these uses subsist from the common good.
     This teaching can, of course, be read in ultimate terms of what people do for a living. The useful services rendered by individuals make the common good, and the existence of an orderly structured society provides opportunity and incentive to render those services. But more interiorly it tells us that there is no state of a country as an abstract ideal apart from the efforts of its people. A country does not in reality stand for liberty, justice and morality unless it stands up for them; unless it advocates, insists upon and practises them at home and abroad in the lives of its people, and censures those who do not.
     There is no sanction for the interpretation some have put upon this teaching, that man exists for the state. Nor can we say without qualification that the state exists for man. Man and the state, made interdependent by the reciprocal nature of the common good, both exist to serve the Lord, who is the source of all uses and of blessings in them.
     We are advised in the Writings that they are in the love of self who persuade themselves that their private advantage is the common good, and nothing is for that good which does not advantage them, or who care nothing for the common good unless it be for them and they can identify themselves with it. Indeed, disregard for the common good is one of the signs that charity has grown cold. Evidence of this is not lacking in a society in which sectional interests press for goals of benefit only to themselves with total disregard for the good of others. The wisdom of unselfish love is needed to see what is the good of all.

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Church News 1969

Church News Various 1969

     LOS ANGELES, CALIFORNIA

     In our last news notes it was reported that "we have just completed incorporation and are studying ways in which numerical and financial growth might be encouraged." With this in mind, volunteer planning committee was organized. Dinners were arranged at homes followed by discussion of means to increase church development in this area. We were spurred on by increases both numerical and fiscal, and we were stimulated by free exchange of viewpoints and better grasp of various opinions. The president of our corporation, Mr. David Campbell, who has worked tirelessly for many years in this cause, led the planning committee. The Rev. Lorentz Soneson and he opened up new insights into our potential, and renewed enthusiasm and hope for the future of the Western District.
     If current growth patterns continue we trill soon outgrow both our chapel and our educational building. One possible answer is to convert the manse at the front of the property into office, library, social hall and classrooms, and thus acquire a kitchen. This would augment our social activities, for at present we depend on the hospitality of homes, public restaurants and parks, and the practiced skill of the ladies in transporting casseroles via freeway to assemble fabulous potluck meals.
     Perhaps our most poignant problem is to increase religious training for the children. One experiment was to start church activities an hour early, but families were frustrated by transportation and feeding problems. Although our geographical picture has improved since 1949, when the District included everything west of the Mississippi, commuting is an endless challenge. With little public transportation, those with car trouble or no driver's license face a genuine crisis! Providentially, we now have a consolidation of thirty-three children living within a ten-mile range. For two years Mr. Soneson has collected the older ones for religion classes after school. Thanks to faithful mother-chauffeurs-and-hostesses, attendance has been excellent. We feel ready to expand these classes in the San Fernando Valley, although the Glendale church building is still in the most central location for the adult populace. Several major New Church societies are closer together than some of our regular attenders' homes. Yet special occasions still inspire our pioneers: a shower for Nancy Robbins Evertts saw ladies cover a collective thousand miles to attend!
     Mrs. Walter Cranch ("Gorandma") passed into the spiritual world and the family made possible, in her name, a transfer to the new Liturgy in our services of worship. Another deeply appreciated gift was a lovely copy of the Lord's Word from Wayde Pitcairn in Bryn Athyn. This was placed upon the altar as a moving addition to our children's Christmas service.
     Another beloved member, Mr. Hultgren, who has added significantly to New Church art, was called into the afterlife he so loved to depict in his inspired illustrations. His family and friends generously raised a fund in his name, leading to replacement of seats in our chapel. On happier occasions we have witnessed three beautiful weddings and a number of infant and adult baptisms. Holy Supper services continue to be the most moving part of our festival events.
     Southern California is endowed with enough tourist attractions to bring many New Church visitors to our services. It is contact that we have come to depend upon.

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A most distinguished guest this year was the Rev. Ormond Odhner, on sabbatical leave from the Academy of the New Church. His stay with the Sonesons gave opportunity for us to come to know and admire one of the great living students of the Writings.
     We were most fortunate also to enjoy a fringe benefit of Bishop Willard D. Pendleton's visit to California for the dedication of the San Diego chapel. Mr. Soneson and about half of our members joined the historic occasion, the Bishop returning here for a brief while. An open house at the manse gave members a rare chance to socialize with him, and the following night the men counseled with him at a smorgasbord and meeting. Such episcopal contact serves a vital and long-range purpose.
     It was our good fortune to be included in the first grand tour of the Rev. and Mrs. Norman Reuter, and we did our best to utilize their valuable time by scheduling a society dinner and class, a teen-age supper, an open house luncheon, a men's council dinner, pastoral visits and worship. We hope they were not so overworked as to discourage an early return.
     Other exceptional events have been: a young people's marathon on the church grounds, when thirty bright and curious participants discussed eternal values from nine a.m., until 7 p.m., right through lunch and dinner. This was climaxed by a church service for all. The very popular day camp at Campbells' home chose a study of parables and produced some permanent treasures of art and warm memories. Missionary discussions in homes have proved fruitful and will be continued. Considerable money and labor have been invested in the property itself, and unless the oft-predicted earthquake occurs we will find it functional until we have the people and the purse to expand. With the Rev. Jan Weiss residing in the area lay services, which were once the rule, are no longer necessary, and although our pastor must commute regularly to the San Francisco group, our Sunday worship is possible every sabbath of the year.
     RUTH BARRY ZUBER

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The seventy-second Annual Meeting of the Swedenborg Scientific Association was held in the auditorium of Pendleton Hall, Bryn Athyn, Pennsylvania, on Monday, May 12, 1969, with an attendance of sixty-one members and thirty-seven guests.
     Mr. Donald C. Fitzpatrick, Jr., was re-elected as President, and the following were elected to the Board of Directors: Rt. Rev. Elmo C. Acton, Rev. W. Cairns Henderson, Rev. Hugo Lj. Odhner, Messrs. Lennart O. Alfelt, Edward F. Allen, Erland J. Brock, Charles S. Cole, Joel Pitcairn and Tomas H. Spiers. At a meeting of the Board later in the evening officers were elected: Vice President, Mr. Charles S. Cole; Secretary, Miss Morna Hyatt; Treasurer, Mr. E. Boyd Asplundh; Editor, Mr. Edward F. Allen. Mr. Brock was welcomed as a new member on the Board, and President Fitzpatrick pointed out that while Mr. Asplundh is no longer on the Board, he will be Treasurer and so we will not lose his invaluable services.
     The Treasurer's report showed that the Association is in a good financial position. The surplus resulted not merely because only two of the four issues of the NEW PHILOSOPHY for 1968 have come out so far, but because of generous gifts.
     The Secretary reported that among activities, the Association is in the process of publishing Dr. Odhner's revised and expanded work on the human mind. In September the Association had sponsored a talk by Dr. Wilson Van Dusen, chief psychologist of the Mendocino State Hospital, California, and author of a much discussed article in the NEW PHILOSOPHY, "The Presence of Spirits in Madness."
     The Editor's report showed that while there has been a delay in the appearance of the NEW PHILOSOPHY, there is no lag in planning for the issues. The Editor commented that while in most institutions of higher learning there has been an excessive emphasis on research, the trend in the Academy has been quite the other way.

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He made a plea for the development of an atmosphere conducive to serious scholarship and a growing realization of the opportunity that lies in the publication uses of the Swedenborg Scientific Association. Virtually all of Swedenborg's scientific and philosophical works are now available in print. We must come to realize the importance of the use of these works in the creative development of relations between science, philosophy and religion. Mr. Allen compared the tumultuous activity in the thought of Swedenborg's day with that of our day and asked: "What does it mean to us? Is this activity an upheaval only? Or does it represent a clear indication that the scene is being laid for a synthesis that will bring our view of creation back again to a unity?"
     The Secretary read a report from the active philosophy group in Glenview.
     President Fitzpatrick presented to Miss Beryl G. Briscoe a copy of Swedenborg's Selected Sentences specially bound in red morocco and with the following inscription on the fly leaf: "This copy of Selected Sentences is presented to Miss Beryl G. Briscoe by the Swedenborg Scientific Association in affectionate recognition of her devoted and productive labors in the field of Swedenborgiana. May 12, 1969".
     Professor Edward Allen then introduced the program for the evening, a program in honor of Dr. Hugo Lj. Odhner consisting of a set of talks on the use of studying some of those aspects of philosophy to which Dr. Odhner has directed his time and ability. He asked why Swedenborg was not only a revelator but also a scientist and philosopher. Throughout this century leaders in the church have stressed the importance of the relation between spiritual and natural truth. In the first half of the century Bishop Alfred Acton carried forth the work of the Swedenborg Scientific Association according to the literal statement of its purpose. Now the translation and publication of the books is almost complete. Dr. Odhner's work has been to relate spiritual and natural truths. Professor Allen displayed a set of notebooks and published books and articles as evidence of Dr. Odhner's studies.
     Bishop George de Charms said that the greatest tribute to a man like Dr. Odhner is to exalt the uses in which he has been engaged. Dr. Odhner's articles on the human mind are a distinct contribution to the philosophic thought of the New Church. What is there said concerning "conatus" affords a key to the rational understanding of the whole process of Divine creation and an insight into the relation between the spiritual and natural worlds and between the mind and the body of man. Bishop De Charms called this key the dynamic theory of creation, first propounded by Swedenborg in his philosophical works. Its spiritual implications were later Divinely revealed in the Writings. Bishop De Charms discussed the two distinct kinds of activity which give quality and substance to the objects of the spiritual and natural worlds. An understanding of these makes it possible to understand something of how the mind can operate on the body and how the spiritual world affects the natural world and directs the forces of nature to produce forms of use, through which the Lord's love and wisdom may be perceived and known and loved by men.
     The Reverend W. Cairns Henderson spoke on the use of studying creation. That the universe was created by God is a theological truth, but how it was created by Him belongs in the realm of philosophy, a philosophy which finds its primary sources in the Writings and its secondary sources in the preparatory works of Swedenborg. The knowledge that God created the universe is the basis of all intelligence and wisdom and therefore of all sound thinking in philosophy. That God created the universe out of His own Divine Substance by finiting His infinity is a primary truth about His quality and thus the starting point of all thinking. The knowledge of why He created the universe opens an understanding of the essence of the Divine love. He created all the spiritual and natural degrees down to ultimates, and from ultimates He then created and still creates intermediates-the regenerate mind and the angelic heaven.

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It is the same God who created and preserved the universe and who forms and sustains the regenerate mind. A study of creation demonstrates philosophically what the doctrinal parts of the Writings teach theologically, that God is One and is Divine Man. "To the elucidation of this truth, among others, Dr. Odhner's many-sided but unified scholarship has been devoted; to continue his studies is one of the many challenges presented to this Association."
     The Reverend Erik Sandstrom spoke on the use of studying the mind, opening with an expression of his personal debt to Dr. Odhner, his former teacher and present fellow-worker. It has been the special interest of Dr. Odhner to show the relationship and mutual dependence between the spiritual and natural worlds, between mind and matter, both in the macrocosmic and the microcosmic scale. Each has its own text; the one being science, the other the Word of the Lord. To see the harmony between these is the task of the philosopher, the lover of wisdom. A true philosopher will look upon natural knowledge in the light of spiritual truth. The use of studying is that we may know, and the use of knowing is that we may apply. The mind is a ladder from earth to heaven. The use of knowing the structure of the mind has both an intellectual and affectional or will aspect. The intellectual use is that we may see our destiny. The more important affectional use is that we may achieve this destiny. We must know something of the interior degrees of the mind in order that we may shun evils in these degrees. The final end is the reception of genuine good.
     President Fitzpatrick thanked the speakers. He was particularly delighted with the vision of the unity of creation emphasized in all the talks. As student he had been impressed that all of Dr. Odhner's teaching led to this vision. He presented Dr. Odhner with a token of appreciation from the Association in the form of a check and a floral arrangement of red roses and white carnations. Dr. Odhner responded with thanks for the very nice although embarrassing program and for the gift. He also expressed thanks for a corsage previously presented to his wife who, he said, has supported him in every sense of the word from the beginning. He said that the Writings are a vast storehouse and give a vision of what man really is and what the world really is. The Academy must set the stage for the progress the New Church needs. It must show us how to live in both worlds at the same time.
     A full account of the meeting will be printed in the July-September issue of the NEW PHILOSOPHY. Those wishing to subscribe to this journal and to join the Swedenborg Scientific Association are cordially invited to write to Mr. E. Boyd Asplundh, Treasurer, Bryn Athyn, Pa.
19009.
     MORNA HYATT,
          Secretary
OUR COUNTRY AS THE NEIGHBOR 1969

OUR COUNTRY AS THE NEIGHBOR 1969

"A man's country is the neighbor, because it resembles a parent; for in it he was born, it has nourished and still nourishes him, and it continues to protect him as it has always done. Men are bound from love to do good to their country according to its needs, some of which are natural and some spiritual. . . . Those who love their country and render it good services from good will, after death love the Lord's kingdom for this is now their country, and those who love His kingdom love the Lord." (True Christian Religion 414)

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Title Unspecified 1969

Title Unspecified Editor 1969

     Announcements

     THE ACADEMY OF THE NEW CHURCH

     The Academy would like to send to parents of students who are now in secondary school and who may be transferring to the Boys School or Girls School information about the new curricula being inaugurated in these schools, information that will help them to plan ahead and to take courses in the 9th and 10th grades that will fit in with the offerings at the Academy.
     Those in the United States entering 9th and 10th grade who are on the General Church Religion Lessons list and in church centers in this country will receive this information. Anyone not in these categories who wishes to receive it will please write to the Principal of the Boys School and/or Girls School, Bryn Athyn, Pa., 19009.

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HOLY SUPPER 1969

HOLY SUPPER Rev. WILLARD D. PENDLETON 1969

NEW CHURCH LIFE
VOL. LXXXIX AUGUST, 1969           No. 8
     (The second of two articles.)

     When the Lord came into the world He abrogated all the representatives in which the worship of the Jewish Church consisted. The reason for this was that He had come to institute a church in which internal worship was to take the place of external worship. Thus it is said in the Writings that "He banished figures, and revealed true forms, as one withdraws a veil or opens a door, and causes interiors not only to be seen but also to be approached."* It was to this that the Lord referred when He said to the woman of Samaria: "The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. . . . God is a spirit, and they that worship Him must worship Him in spirit and in truth."**
     * TCR 670
     ** John 4:23, 24
     Yet it is to be noted that in the establishment of the Christian Church the Lord did not entirely abolish representatives, for Baptism and the Holy Supper are representative acts of worship. But there is a difference, and the difference is that these two sacraments, although they are external acts of worship, were ordered in such a way that they might serve as a means of internal worship, and are therefore said to contain in one complex all things pertaining to the internal church.* Baptism and the Holy Supper, therefore, are said to be most holy acts of worship, yet we are told that at this day few know wherein their holiness resides.
     * TCR 670
     All that is known at this day concerning the sacraments is that these things ought to be done because the Lord commanded them. Hence it is taught in the Reformed churches that the elements of the Supper are symbols of the body and blood of Christ, and that somehow the elements become a sacrament when the Word is added to them.*

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But the Writings insist that there is a world of difference between a holiness which is merely declared and a holiness which is seen and understood; for when holiness is presented visibly to the sight of the understanding, which is done by revelation of the spiritual sense of the Word, then external holiness becomes internal holiness, and the attribution of holiness becomes an acknowledgment of it.**
     * TCR 699
     ** TCR 701
     At this day, therefore, the spiritual sense of the Word has been disclosed, and by means of the spiritual sense we are permitted to enter with understanding into the real meaning of the sacraments; for we know that by flesh and blood are not meant flesh and blood, but the celestial and spiritual things which correspond to them. By the Lord's flesh is meant the Divine good of love, and by His blood is meant the truth of the Word. The efficacy of the Holy Supper, therefore, is not in the bread and the wine, but in the good and truth to which these elements correspond. The bread and wine, therefore, effect nothing, but the good of love and the truth of faith, when appropriated to man, effect his salvation. To this it must be added, however, that the good and truth, although appropriated to man as his own, remain unceasingly the Lord's.*
     * TCR 727
     It is, then, only by way of the spiritual sense that man may come into the perception and acknowledgment of the use and benefit of the Holy Supper. Concerning this the Writings state:

     "The reason why this sense is now for the first time disclosed is that heretofore Christianity has existed only in name, excepting some shadow of it in a few individuals; for heretofore men have not directly approached and worshiped the Savior Himself as the only God in whom is the Divine Trinity, but only mediately; and this is not approaching and worshiping but merely venerating Him as the cause of man's salvation; not regarding Him, however, as the essential cause. But now, because real Christianity is beginning to dawn, and a New Church, meant by the New Jerusalem in the Apocalypse, is now being established by the Lord, wherein God the Father, Son and Holy Spirit are acknowledged as one, because in one person, it has pleased the Lord to reveal the spiritual sense of the Word to enable this church to enter into the real use and benefit of these sacraments . . . and this is done when men, with the eyes of the spirit, that is, with the understanding, see the holiness that is concealed in them."*
     * TCR 700

     Now it is to be observed that in the introductory statement to the chapter on the Holy Supper in the True Christian Religion, it is said that "without some knowledge of the correspondences of natural with spiritual things, it is impossible to know what the uses and benefits of the Holy Supper are."*

335

The reason for this that it is by means of correspondences that the natural sense of the Word is changed into the spiritual sense, and as these two senses mutually correspond, he who has a knowledge of correspondences is able to understand the spiritual sense.** This applies to the Holy Supper in that he who knows what it is that the bread and wine of the Holy Supper correspond to, namely, the good of love and the truth of faith, can be conjoined with the Lord in partaking of the elements if he approaches the Holy Supper worthily; for by correspondence the Lord is present in the elements, and he who elevates his mind to the Lord is conjoined with Him. So it is said in the Apocalypse Revealed:
     * TCR 698
     ** TCR 698

     "The man who looks to the Lord and performs repentance is conjoined to the Lord and introduced into heaven by the most holy sacrament of the Lord's Supper. The bread and wine do not effect this; there is not anything holy in them, but material bread and heavenly bread correspond to each other, and so do material wine and heavenly wine. . . . Thence there is conjunction of the Lord with man, and of man with the Lord; not with the bread and wine, but with the love and faith of the man who has repented."*
     * AR 224

     There is, therefore, nothing mysterious about the Holy Supper. The fact that it has traditionally been regarded as a mystery is simply because it was not understood. Neither is the explanation difficult to grasp. All that is required is that we perceive that there is a spiritual sense within the letter of the Word, and that all things that are mentioned in the letter of the Word correspond to spiritual things. This may be illustrated in a thousand different ways, but for our purpose it is sufficient to limit our illustrations to the elements of the Lord's Supper, in that it may be readily seen that bread and wine are to the body what good and truth are to the mind. The relationship between them, therefore, is one of correspondence, and it is by means of this correspondence that the Lord is present with man in the Holy Supper.
     But although the Lord is correspondentially present with man in the Holy Supper, His presence does not effect salvation unless man approaches the Supper worthily; for the teaching is that "the Lord is present and opens heaven to those who approach the Holy Supper worthily, and is also present with those who approach it unworthily, but to them He does not open heaven."* From this it is evident that the efficacy of the Holy Supper is at all times dependent upon man's approach to it. Concerning this the Writings state: "Those come to the Holy Supper worthily who have faith in the Lord and charity toward the neighbor, that is, who are regenerate."** As stated, this passage would seem to exclude from the Lord's Supper all save the angels of heaven, but what is here meant is all who will to be led by the Lord; that is, all who are capable of repentance.
     * TCR 719
     ** TCR 722

336

     Repentance is the first of the church with man; for the life of the church is a life of charity to the neighbor, and how can man do good to the neighbor unless he first shuns evils as sins against the neighbor? Thus it is that he who performs repentance is in the way of regeneration; but by repentance is not meant contrition, nor lip confession that one is a sinner, but the actual acknowledgment of one's own sins and the firm determination to begin a new life. To quote directly from the Writings: "Actual repentance is examining oneself, recognizing and acknowledging one's sins, praying to the Lord, and beginning a new life."* When, therefore, the Writings speak of a worthy approach to the Holy Supper they have reference to repentance. Not only is it referred to in the Writings as "a sacrament of repentance"** but it is specifically stated that "the man who looks to the Lord and performs repentance is [by the Holy Supper] conjoined with the Lord and introduced into heaven."*** And in speaking of the essential use of the Holy Supper, the Writings say: "In order that everyone who would perform repentance should look to the Lord alone, the Holy Supper has been instituted by Him, which confirms the remission of sins with those who perform repentance. It confirms it because in the Communion every one is kept looking to the Lord alone."****
     * TCR 528
     ** AR 531
     *** AR 224
     **** DP 122

     What, then, is the primary use of this sacrament? Is it not the Divinely appointed means whereby the Lord renews His covenant with the man of the church? As in every covenant, a promise is given, the promise that the Lord will bring man into heaven if man will but follow the Lord in the keeping of the precepts of His Word. Hence the teaching that Baptism and the Holy Supper "are like two gates to eternal life."* "By Baptism, which is the first gate, every Christian is let into and introduced into what the church teaches from the Word respecting the other life, all of which teaching forms the means whereby man can be prepared for and led to heaven. [But] the second gate is the Holy Supper, by which every man who allows himself to be prepared and led by the Lord is admitted into and introduced into heaven."** "There are [the Writings add] no other universal gates."***
     * TCR 721
     ** TCR 721
     *** Ibid.
     But if man is to be led by the Lord, one thing is needful: he must shun evils as sins against Him.

337

This is the primary thesis of all Divine revelation; and despite all appearances to the contrary there is no other way. This is why the sacrament of the Lord's Supper is referred to as a sacrament of repentance. This also is why it is referred to as an act of remembrance; for unless the Holy Supper serves as a means whereby man is held in the thought and acknowledgment of the Lord it becomes a meaningless ritual; that is, it becomes an external without a corresponding internal, and therefore is nothing more than a gesture.
     This is why the invitation to the Holy Supper is given on the sabbath preceding the sacrament. It is not, as some may suppose, merely a formal announcement of a service to be held at a later date; it is a call to repentance. And as repentance implies something of self-examination, time must be given in order that the man of the church may prepare himself. We cannot over-emphasize the importance of preparation for the Communion. Yet by this we do not mean to imply that man should not partake of the Communion unless he has undergone self-examination and serious repentance immediately preceding the sacrament, but we do insist that the Holy Supper is a sacrament of repentance, and that its primary use is that it confirms the remission of sins with those who have performed repentance.

     But the truth is that there are times when we find it exceedingly difficult to examine ourselves. The reasons for this may be many. It may be that due to emotional disturbances we simply cannot attain to that state of rational reflection which is necessary to an honest appraisal of self; or it may be that due to loss of illustration we cannot think clearly from truth. But whatever the cause may be, if after earnest effort we find ourselves incapable of self-examination, the Lord has provided an easier kind of repentance, which is, that when we are contemplating any kind of evil, we say to ourselves; "Although I am thinking about this, and intending it, I will not do it, because it is a sin."* This kind of repentance is also acceptable in the sight of the Lord, and is included in what is meant by a worthy approach to the Holy Supper.
     * TCR 535
     We would also call your attention to the fact that repentance is not a single act, but a series of acts. Indeed, it is said in The New Jerusalem and Its Heavenly Doctrine that "he who lives a life of charity and faith performs repentance daily."* This is the ideal, but there are probably few who attain to it. The world in which we live is much with us, and like Martha, the sister of Mary, we are cumbered about with much serving. Yet as the Lord said to Martha, "One thing is needful," and that is that we provide time for spiritual reflection.

338

In this, and in no other way, can man be brought into the acknowledgment that of himself he is evil and that the good which he does is from the Lord. But if, for one reason or another, man cannot sustain the practice of repentance, we are admonished by the Writings to practice it once or twice a year, preferably before partaking of the Communion, for "in so far as man does this, and believes in the Lord, so far his sins are remitted."** It is not the bread and wine which effect this, but the communion with God which precedes and culminates in the sacrament; that is, repentance. The sacrament itself, therefore, is but a sign and a seal which testifies that sins are forgiven those who approach the Holy Supper worthily. But let us not think from this that the external act does not contribute to man's salvation, for the teaching of the Writings is that an external without an internal contributes nothing to man's salvation, but when the internal is conjoined with a corresponding external, the external does contribute to man's salvation;*** for there is power in ultimates, and this because heaven is actually conjoined with man when man is in ultimates; that is, in such things as are of the world in regard to his natural man, while be is in such things as are of heaven in regard to his spiritual man. This is why the Lord instituted Baptism and the Holy Supper, and this also is why the letter of the Word is natural, while in it there is a spiritual sense.****
     * HD 63
     ** AR 224. See also AR 530-531.
     *** AE 475:18
     **** AE 475:18

     Any discussion of the use of the Communion leads to the question of the frequency of administration. In this matter the Writings give us no direct instruction. In the numbers already referred to we are advised to partake of it at least once or twice a year; but the emphasis here is not so much upon the Holy Supper as upon the need for actual repentance at least once or twice a year. The inference is that if man does not do this he will in time render himself incapable of repentance. There is, however, another passage in which the number of times in the year for attending the sacrament is given as three or four; and it is added that "these are external things that ought to be done."* It is upon this passage that the practice of quarterly Communion rests. But there are other passages which speak of the desirability of partaking of the sacrament frequently during the year.** It was on the basis of these latter teachings that in 1915 Bishop W. F. Pendleton introduced the regular monthly Communion service. Concerning this he said: "One thing is clear: there ought to be opportunity for the individual to partake frequently . . . if he so desires.

339

It is also clear that there is not full freedom of choice under our present arrangement."*** In increasing the number of administrations, Bishop Pendleton placed emphasis upon the importance of the Communion in the life of the church. How much further this should be extended we are not prepared to say, but it would seem that the privilege of partaking of the Communion should be provided on every sabbath. This, however, is a step which probably should await the further growth and development of the church. In the meantime, every request for a private administration will be met.
     * HH 222
     ** HD 124; AC 8253; AE 794
     *** W. F. Pendleton, Notes on Ritual, pp. 76, 77.
     Another question that arises concerning the Communion is to what extent should we partake of it from a sense of duty or conscience. It is said that "these . . . things ought to be done,"* but it is added "that they are of no avail unless there be an internal from which they proceed."** What ought to be done, therefore, are the works of repentance; and this having been done, then man ought to bring himself to the Lord in the sacrament of the Supper in recognition of the fact that it is the Lord alone who can confirm the remission of sins. That this is a matter of order is clearly evident from the fact that it was the Lord Himself who instituted the Holy Supper, saying, "This do in remembrance of Me." Yet if man's state is such that he feels that he cannot receive of the benefits of the Communion, he should be under no sense of compulsion, for that which is not freely received is rejected.
     * HH 222
     ** Ibid

     There is one more matter which should be considered arising from the nature and purpose of the Communion. As specifically stated, and repeatedly taught, the purpose of the Communion is the confirmation of the remission of sins. Therefore the question arises, to what extent should it be regarded as a means of confirming other states? There was a period in this society when the sacrament was administered at the time of marriage, but it was later felt that this involved some confusion of state. It has also been suggested that the administration of the Holy Supper has a place in connection with the performance of the rites of betrothal and confirmation. Yet in this our concern is that in developing what may be referred to as the general uses of the Holy Supper we lose sight of its specific use. But in this matter we are well advised not to be too insistent, one way or the other, for the New Church is only in its first beginnings, and there are many things that must await a deeper perception and understanding of what is involved in the sacraments.

340

In the use and development of all ritual, time and patience are essential, and we will do well if in our instruction we are neither too didactic nor too rigid in our administration of the things of the church. While it is true that the Writings consistently speak of the Holy Supper as an act of repentance, it may yet be seen that it is intended to serve as a confirmation of all those states of life in which man enters into a covenant with the Lord.
The power of the Writings lies in the fact that they leave man in freedom. While they speak of those things which ought to be done, they do not say that they must be done if man is to be saved. There are, therefore, no external requirements which bind the man of the church. But the Holy Supper was instituted in order that there might be an ultimate in which the Lord's love of the entire human race could be expressed, and also in order that the Lord might be conjoined with man, and man with the Lord. It is not that this cannot be effected in other ways, as it is with all gentiles, but there is a peculiar power in the Holy Supper, for it is the means which the Lord Himself has appointed whereby the man of the church may be strengthened and confirmed in his faith-not only his faith in God, but his faith that the Lord will remit his evils if man, in his heart, will but repent. It is, then, in the Holy Supper that the Lord continually renews His covenant with the individual, and in each renewal is there not an uplifting, that is, an elevation of the spirit from the things of the earth!
REPENTANCE AND THE HOLY SUPPER 1969

REPENTANCE AND THE HOLY SUPPER 1969

"The question then is, How, ought a man to repent? The answer is, Actually; that is, by examining himself, recognizing and acknowledging his sins, praying to the Lord and beginning a new life. There can be no repentance for a man without self-examination; but examination must lead to a recognition of his sins, their recognition to the acknowledgment that they are sins in him; and these three duties to the confession of his sins before the Lord, prayer for help, and then the beginning of a new life. This is actual repentance. . . . If [it] is practiced at stated times, especially when a man prepares himself for the communion of the Holy Supper, provided that he afterwards abstains from one or more sins which he then discovers in himself, this is sufficient to initiate him into the real practice of it. When in this state, he is on the way to heaven; for them he begins from being natural to become spiritual, and to be born anew of the Lord." (True Christian Religion 530)

341

TACIT ACCEPTANCE 1969

TACIT ACCEPTANCE Rev. KURT H. ASPLUNDH 1969

     "And Esau said, 'I have enough, my brother; keep that thou hast unto thyself.' And Jacob said, 'Nay, I pray thee. . . . Take, I pray thee, my blessing that is brought to thee. . . .' And he urged him, and he took it." (Genesis 33:1-11)

     The part of the Word from which the text is drawn contains a complicated spiritual sense. The Writings offer little hope of its being fully understood because even the most general things which it concerns are either unknown or scarcely defined "in the learned world, even among Christians." Nevertheless, we are told, these little known things "have to be stated, because otherwise the Word cannot be unfolded as to its internal sense. At the very least [the Writings add] this may be the means of showing how great angelic wisdom is, and also of what kind it is, for the internal sense of the Word is chiefly for the angels."*
     * AC 4234
     It is possible, however, from this complex treatment of the spiritual progression of man as he regenerates to see at least a few striking principles of truth.
     One principle that stands out in the account of this reunion of Jacob with his brother Esau is simply this: an act done without love is not acceptable. We cannot really give of ourselves to another without a love or an affection for the other.
     This is demonstrated by the fact that Esau at first refused Jacob's gift. The giving of the gift came about in this way. As Jacob approached the land of Canaan after an absence of twenty years he wondered how he would be received by Esau. After all, he had cheated Esau in the buying of his birthright, and in the deception which gained him their father's first blessing. It had been for fear that Esau might kill him that Jacob had fled to Haran, to the house of Laban, his mother's brother. Now, as he returned to Canaan, messengers reported that Esau was coming to meet him, and that he came with a company of four hundred men.
     This greatly frightened and distressed Jacob. He took measures to prevent a total disaster should Esau attack, dividing his camp; he prayed to the Lord to remind Him that He had promised to deal well with him upon his return; and he sent ahead three droves of animals from his flocks and herds.

342

This was his present to Esau. He thought to himself: "I will appease him with the present that goeth before me."* It was not love for Esau that prompted this gift. He sent the droves out of fear for Esau and in the prudent hope that the gift would suffice to buy Esau's friendship, or at least his indulgence.
     * Genesis 32:20
     The meeting of brothers did not turn out as it had appeared to Jacob that it might. For when Esau ran to meet Jacob, it was not with a sword of vengeance but with an embrace of peace. But this was not because of the gift that Jacob had sent. For Esau inquired: "What meanest thou by all this drove which I met?" And when he knew that it was a gift he refused to accept it. "I have enough, my brother; keep that thou hast unto thyself."

     While this was a refusal of the gift, the Writings point out that it was a particular kind of refusal that has within it the intention to receive. So the Writings refer to Esau's refusal as a "tacit acceptance." It was a refusal that involved assent, for he did eventually accept.
     The principle of "tacit acceptance" is the means by which a man's affections may be touched, and his motives deepened to prepare for eventual acceptance.
     So in the account of Jacob's reunion with Esau, Esau's timely refusal served as the means to awaken a new affection and a new desire to present his gift. Jacob's first motive, remember, was appeasement. He sought to buy Esau's friendship. The gift given in that spirit was not acceptable. No gift is, if given in that spirit. And so Esau refused to accept it. Now Jacob began urging him to reconsider. This urging is the sign of a new affection. Jacob offered the gift now as a token of his newly aroused love. Then it was that Esau willingly received it.
     The same principle applies when a man learns truths and thinks to live according to them. As long as he does this merely from a fear of damnation, or in the hope of a reward, his works are not acceptable to the Lord. But when the Lord insinuates a new affection in man by means of "tacit acceptances," which would take the form of discouragements, disappointments, and even temptations in his spiritual life, his life can be made acceptable. For by these means man is initiated into charity, and a spirit of willing submission to the Lord. For he has discovered that the Lord is not one to be bought off by any formula of outward acts, but rather is one to be loved.

343

     What the text shows is, in doctrinal language, that until man is being regenerated, "truth is apparently in the first place and good in the second; but that when he is being regenerated the order is inverted, and good is in the first place and truth in the second; also, that when the order is being inverted, the Lord so disposes and arranges in order in the natural or external man, that truth is there received by good, and submits itself to good, so that the man no longer acts from truth, but from good (that is, from charity)."*
     * AC 4269
     The account of Jacob's life in Laban's house signifies the acquisition of truth in the natural mind of man. Jacob had become richly blessed. His wives and their handmaidens had borne him eleven sons; and the hocks and cattle that were his wages for his labor with Laban had increased prolifically. All of this increase signifies the furnishing of the natural mind with an abundance of knowledges and preparatory states. The acquisition of these things for their own sake has been uppermost or "first" in his mind. But suddenly, it is realized that this should not be the goal of life.

     In a similar way a man may devote the prime energies of his life to the amassing of a fortune. But having succeeded in this, he finds his life empty and hollow. He thinks now to turn his fortune to some good end, some use. Perhaps he turns to philanthropy. He wants to give of his wealth to worthy causes. But the question is, will he give out of fear from a guilty conscience for a lifetime spent in acquiring his wealth, or will he give from a real love of the charities he wants to support?
     When Jacob looks up to behold Esau, his brother, coming to him with four hundred men, it is to signify that state in which the man of the church raises his thoughts above doctrinal matters to behold the end or purpose for which doctrine has been given-that is, for life. The long-forgotten brother, Esau, represents the good or the life which is to be served in man by his knowledges of truth. This good is of more importance than the truths which may be used to practice it in life. There must be both the good and the truth for the accomplishment of anything, but the good or the life is the primary thing. We tend to forget this as we pursue the study of doctrine and concentrate on the acquisition of knowledges. And this is signified by the fact that Jacob stole Esau's right and blessing and lived apart from him twenty years. Only when Jacob returns to submit himself before Esau, bowing himself before him and addressing him as "lord," is the proper relation restored. Esau was, in fact, the firstborn.

344

     The chapter in which our text occurs, therefore, describes in the spiritual sense "the inversion of state in the natural, in order that good may be in the first place, and truth in the second,"* thus the submission of the latter, and its insinuation into Divine good natural."**
     * AC 4232
     ** AC 4336
     The general sense of the chapter is that of reunion. What is signified is a spiritual reunion in man's natural. It is a joining together on the natural plane of man of the good that comes from the Lord, from within, with the truth that comes from revelation, from without. The essential necessity for this conjunction is that the truth must be truth in will and act. "When truths are put into act, they are insinuated successively into their beginning and their end, namely, into charity toward the neighbor, and into love to the Lord; and therefore truth becomes good, which is called the good of truth; and when this takes place, it can then be conjoined with the internal man. . . ."*
     * AC 4353
     Conjunction, or the joining of two distinct entities into a singleness of purpose, must exist from love's affection. This is the inner bond of union. Thus there was a tacit acceptance of Jacob's gift to Esau, or refusal to accept it until real love was present. The purpose of a "tacit acceptance" is that affection may be insinuated where it did not exist, or strengthened where it is weak. And when affection exists, there may be a response to it. The appearance is that we respond to a gift, an outward act, or to a truth. In reality, however, our response is to the affection behind the gift, to the love within the act, and to the good within the truth. When these are not within, we cannot truly respond; nor can others respond to us, when we lack affection or love in what we do.

     For this reason the Lord often applies the important spiritual principle of tacit acceptance in leading our lives, just as we employ a comparable principle on the natural or civil plane in our dealings with others. We are told in the Writings that "in spiritual life man is led by the Lord by things nearly like those by which man leads others in civil life, in which," it is added, "it is usual to refuse to accept, to the end that the giver may act from affection; thus not from thinking only, but also from willing. For if the favor should not be accepted, the end in view would be lost; and therefore the end urges the giver to think of it still more intently, and thus to will it from the heart."*
     * AC 4366
     Often, for example, we refuse to allow a child to start a project, when we realize that there is only a passing interest and not a real desire to bring it to completion.

345

The refusal may not be intended to discourage the child, but rather to stir up his determination to begin and to complete the project. Without this "tacit acceptance" the end might not have been realized.
     Again, "tacit acceptance" has ever been an element of love and courtship for women. By this means a suitor's affections may be made more ardent.
     The educator must proceed by a whole series of tacit acceptances. Half-hearted work and glib answers must be rejected that in this way a desire to do well, and to understand what is learned, may be insinuated in the student.

     If this is a common psychological principle among us, it is no less a spiritual psychological principle. It is one of the many secret ways that the Lord leads man into an affection for good and truth. So often, we pursue a life of good deeds and observances with the hope, even the expectation, that the Lord will find our efforts acceptable. And often we may experience discouragement, and suffer from the feeling that what we have done is not accepted. It is quite possible that such a state is a state of "tacit acceptance." We forget, often, that the Lord seeks our love, not our labor. While it is true that our love cannot exist apart from our labor, our labor can exist without love. For this reason our "gifts" to the Lord, our efforts, sometimes meet rejection. By His apparent rejection, the Lord insinuates a deeper affection. When our efforts seem to bring us no real satisfaction, is it not because our hearts are not in the efforts?
     Knowing the principle of "tacit acceptance" does not excuse us from making an effort to do what is right. No one inherently loves what is right. We must therefore make the effort to do it. "Act precedes," we are told, "man's willing follows."* And only as man's truth in the memory becomes, by acting, truth in the will, is the Lord able to insinuate from within the affection of truth. But knowing the principle of "tacit acceptance" can make us better aware of reasons for our disappointments and failures in regeneration. It can provide us reason to carry on, in spite of apparent rejection. For we know that what is at stake is the inversion of state in the natural, the implantation of truth in good, and the wrestlings of the temptations which are then to be sustained. This is the Lord's way of preparing us for spiritual life, of making us ready for heaven. Our lives can thus be made full, and be blessed with the blessings of God, just as the Lord promised Jacob that He would surely do him good, and make his seed as the sand of the sea, which cannot be numbered for multitude.

346

For "the Lord is good to all and His tender mercies are over all His works." Amen.
     * AC 4353:3

     LESSONS: Genesis 33:1-17. Matthew 15:21-28. AC 4366.
     MUSIC: Liturgy, pages 491, 450, 424.
     PRAYERS: Liturgy, nos. 37, 62.
ADDRESS UNKNOWN 1969

ADDRESS UNKNOWN Editor 1969

The following have been address unknown for over three years. Every effort has been made to locate them. If any of our readers know of their whereabouts, please contact the Rev. Robert S. Junge, Secretary, General Church of the New Jerusalem, Bryn Athyn, Penna., 19009, before December 31, 1969. The names with their last known addresses appear below:

Senor Don Fred N. Boef
Guatemala
Guatemala, Central America

Mr. and Mrs. Edward T. Burton
No Address

S. Pr Sra. Joao Ubiratan de Neigriros
Rua General Glicerio 326
Apt. 501, Laranjeiras
Rio de Janeiro, Brazil

Mr. Felix Duquesne, Jr.
181 De Belie Fuille
St. Eustache, Quebec, Canada

Mrs. Allen W. Fisher
1857 Livingston Street
Bethlehem, Penna. 18015

Miss Marie Louise Hunt
2840 Myrtle Avenue N. E.
Washington, D. C.

Sra. Antonia C Da Silva Lima
Rua General Glicerio 364
Apt. 1202, Laranjeiras
Rio de Janeiro, Brazil

Sr. Candido Lobo, Jr.
Fraea Joao Mendes 154
12 Andar, Sao Paulo
Brazil

Mr. Louis P. Matthais
816 North Harvard Boulevard
Hollywood, Calif. 95023

Mrs. Gladys May
5940 North Michigan Avenue
Chicago, Illinois 60600

Miss Kay J. Orr
17540 Foothill Boulevard
Fontana
Calif. 92335

(Continued on page 372)

347

TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. W. CAIRNS HENDERSON 1969

     THE UNIVERSAL THEOLOGY

     Introduction

     At the end of the previous article it was noted that the work under consideration here is a book of doctrine and is subtitled "The Universal Theology of the New Heaven and the New Church"; yet it is named the True Christian Religion. This, it was noted also, directs our attention to the indissoluble relationship between thought and action, faith and life, good and truth which is emphasized in the Writings, and which is to be characteristic of the New Church founded upon them. That relationship is the subject of this article.

     Doctrine, Theology and Religion

     How shall we define religion! Some Christians think of it, in effect, as a system of belief. This definition is implicit in the statement, "He lives his religion"; the implication being that others have the same religion but do not put it into practice. A few even seem to think of religion as an individual way of thinking which is so private that it should not be intruded upon by others; it is personal and should be respected as such. Others have seen from common perception that religion is of life, but extremists among them have perverted this into a cliche that is dangerous because it contains a half truth-the cliche that "It is not what a man thinks or believes that counts, but what he does." This is half true because theological thinking is not an end in itself; Christianity, the new Christianity, is to be lived, and as long as it remains merely a matter of thought it is futile. But the statement is dangerous because it postulates the existence of a simple distinction between what a man believes and what he does. The fact is that there is no such distinction. There may be a cleavage between what a man professes and what he does; but what a man does depends upon what he really thinks and truly believes, and in this we may see the connection between doctrine and theology, on the one hand, and religion on the other.
     This connection is brought out very clearly in certain teachings of the Writings.

348

Religion, we are taught, is of life, yet the good of life is not religion where there is faith alone.* All religion is of life, and the life of religion is to do good.** What kind of a religion is it, the Writings ask, to think and not to do?*** Religion does not consist in thinking, but in willing and doing what is thought.**** Yet an important distinction is drawn between those who do good from nature and those who do good from religion,***** and the reason for this is found in certain qualifying teachings.
     * See AR 461e.
     ** See Life 1
     *** See DP 91:3
     **** AE 902:5
     ***** See AC 5032:2
     Religion, we are told, is called religion from a life according to doctrine,* and according to the Divine precepts.** The doctrine of love to God and the doctrine of love toward the neighbor, it is added, are the two foundations of religion.*** Therefore religion is to be formed from truths from the Lord, and not from self-intelligence.**** We are taught also that no one can have religion except from Divine revelation as an original source*****: and both the reason for this and the connection between doctrine and life become more evident when we consider what the essentials of religion are.
     * See AR 923:2
     ** See AE 948:4
     *** See AR 915
     **** See AC 8941:7
     ***** See AE 963:2

     The whole of religion is founded upon the idea of God, and follows according to it,* for the idea of God enters into everything of religion.** The first and primary thing of every religion is to acknowledge the Divine***: and the acknowledgment and adoration of the Lord's Divine Human is the life of religion.**** This acknowledgment cannot be formed without theology, and a Divinely revealed theology at that, and there are other teachings which show with equal clarity the need for doctrine.
     * See Coro. ii.
     ** See AR 839:6
     *** See HH 319
     **** See AC 4733
     Thus it is said that religion is the acknowledgment of one God and the worship of Him from the faith of charity*: that to shun evils as sins and to do what is good is religion itself,** which involves self-examination and repentance***; and that the laws of the Decalogue are, in a brief summary, the complex of all things of religion.**** Finally, religion is defined as the marriage of the Lord and the church*****; and if we reflect on what that implies, and on the import of the teachings cited here, we can understand why the true Christian religion has as its basis a book of doctrine which is a systematic theology.
     * See BE 45
     ** See AR 675:2; DP 265:2, 325:8
     *** See Life 64
     **** See Life 54
     ***** See CL 531:2

349

     Christianity

     To carry this thought a little further, and find fuller confirmation, let us consider briefly what Christianity really is. According to the Writings the very Christian life itself is to will and do what is good, and Christian good is the good of charity toward the neighbor.* But it is said also that man does not know what Christian good is except through truth, that is, except through the truths of faith.** For the quality of that good is from the truths of faith, and the good which does not have its quality from those truths is not Christian but material.*** Therefore while it is said that they who are Christian know and do, and they who are natural know but do not,**** a Christian is defined as one who is in truth from good.***** This is the crux of the matter. Christianity is a particular kind of life, not just a way of thinking, a life that is lived from love to the Lord and toward the neighbor, but this life cannot be attained without the truth of the Word which teaches who and what the Lord and the neighbor are and how they are to be loved. If there is no salvation by faith alone, neither is there any salvation by good alone, by good apart from truth, for such good is merely natural; and there are other teachings which show the need for a new universal theology, a new body of saving truth, after the Last Judgment had been effected.
     * See AC 4741:2, 5704
     ** See AC 5804, 8516:2
     *** See AC 5772
     **** See AC 9339
     ***** See AC 3010e

     The Need for a New Theology

     By theology the Writings mean the "universal doctrine of the salvation of man," and the teaching is that without truths there is no theology.* God, faith and charity are the three essentials of the church, and on them universal theology depends. Therefore when falsities are taught concerning these three things, and are imbued-note the condition, and are imbued-man has no salvation.** The universal theology in the Christian world at the time when True Christian Religion was written was founded upon the idea of three gods, an idea developed out of the doctrine of a tripersonal Divine Trinity***; and from this idea of God, and the concept of the nature of redemption that arose out of it, universal theology, from being spiritual, had become in the lowest degree natural.**** Therefore the Writings conclude that before True Christian Religion was written, there had not been Christianity in anything but name, and with some a shadow of it; for hitherto they have not immediately approached and worshiped the Lord Himself as the one only God in whom is the Divine Trinity, but only mediately.*****
     * See AR 133; TCR 619
     ** See Can. Trin. x:7
     *** See BE 30
     **** See TCR 133
     ***** See TCR 700

350

     Here we can see the urgent need of a new theology. Nor has that need decreased in the last two hundred years. Theology has not been static, so the Christian churches have not remained immovably in the specific forms of falsity which characterized them at the time of the Last Judgment. However, this does not mean a change for the better. As the church's state of vastation increases, it has moved further and further from the acknowledgment of the Lord's Divinity and of the Word as a Divinely authoritative revelation of truth, and with this of man as essentially a spiritual being. Liberal Christian thought has practically obliterated the distinctions between God and man, and the two extremes of theological thinking may be seen in radical theology and in the gospel of activism the former finding its ultimate in the "death of God" theology, so called, and in the conviction that the mission of the church is social involvement and the building of an earthly kingdom. When the Writings say, therefore, that there is no knowledge of God, of the Divine Human, of redemption, of charity and faith and free will, whence it follows that there is no religion, church, worship or priesthood in the consummation of the age, they are not merely passing judgment on the Christian churches in mid-eighteenth century; the judgment still stands as that consummation works itself out.*
     * See Abom. C1-13

     Meeting the Need

     After the Last Judgment had been effected, we are told, Christianity itself for the first time arose*; and in order that the true Christian religion might be opened it was necessary for someone to be introduced into the spiritual world and from the Lord's mouth draw genuine truths from the Word.** This was done by the Lord through Emanuel Swedenborg, especially in the system of theology revealed in True Christian Religion,*** in which truths may be seen clearly in the light of reason illustrated by Divine truths from the Sacred Scriptures.**** And we are told further that the Christian Church can know nothing at all about its spiritual desolation and consummation until the Divine truths revealed by the Lord in that work are seen in light and acknowledged.*****
     * See TCR 700
     ** See Inv. 38
     *** See TCR 75e.

     **** See BE 42
     ***** See Coro. Summary xlix.
     We believe that enough has been said to bring out the significance of the sub-title, "The Universal Theology of the New Heaven and the New Church," and to show from the main and secondary titles of True Christian Religion the purpose and use of the work.

351

Theology, doctrine and religion are inseparable. The true Christian religion must be formed from new doctrine, a new universal theology; and in its outlines this theology is stated in "The Faith of the New Heaven and the New Church" which is presented in its general and particular form at the beginning of the work.*
     * See TCR 1-3

     The Faith of the New Heaven and the New Church

     This faith is presented at the outset, we are instructed, to serve as a preface to the whole work, and as an epitome in which the subsequent details are summarized.* Thus it may be said that the whole work is an expansion of this faith; a fact which may remind us of the first principle or law of exposition of the Word-that the first thing said reigns universally in what follows.** This faith is the general from which we proceed to particulars, and to which we return to infill it with particulars. We should note the teaching that heavenly happiness is according to the degree in which the principles here set forth are united in man.***
     * See TCR 1
     ** See TCR 326 et al
     *** See TCR 1
     The "Faith of the New Heaven and the New Church" is here set forth in two divisions, the general and the particular, and these are further subdivided: the first division into three subsections-the faith in its general form, the general articles of faith, and the general form of faith on the part of man*; the second into two subsections, one stating the faith in its particular form, the other giving the particulars of faith on man's part.** This follows the law that the order of teaching and learning in the Word is from the most general things,*** and the further law, that there must be a general for there to be anything particular.****
     * See TCR 2
     ** See TCR 3
     *** See AC 245e
     **** See AC 4235e
     In these statements we note the presence of a dual form: faith, and reaction on the part of man, that is, faith on man's part-Divine revelation and response, action and reaction, the active and the passive. This is most significant, for the faith of the New Heaven has been formed, and the faith of the New Church is formed, by a human response to the Lord's teaching and leading; a response that is inspired and empowered by the Lord but is made by man as of himself. We note also that the faith here stated is a summary of the doctrine of the Lord, and that faith on the part of man, as confidence and trust in the Lord, is not only an intellectual thing; it requires an effort of the will.

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     The particulars of faith on man's part are said to be:

     1) God is one, in whom is the Divine Trinity, and He is the Lord God the Savior Jesus Christ.
     2) A saving faith is to believe on Him.
     3) Evil actions ought not to be done, because they are of the devil and from the devil.
     4) Good actions ought to be done, because they are of God and from God.
     5) These things ought to be done by man as of himself; but he should believe that they are from the Lord with him and through him.*
     * See TCR 3

     If these five particulars are analyzed, it will be seen that the first two have reference to faith. The next two relate to charity and comprehend its two essentials, the shunning of evil as sin and the doing of good. The fifth particular has to do with the union of charity and faith, and thereby the conjunction of the Lord and man.

     Conclusion

     This and the previous article are offered as introductory to the study of True Christian Religion itself. We are taught in the Writings that the whole of religion is founded upon the idea of God and follows according to it.* The idea of God, indeed, enters into everything of religion,** for the first and primary thing of every religion is to acknowledge the Divine, and the acknowledgment and worship of the Lord's Divine Human is the very life of religion.*** The idea of God is said to be the essence and soul of theology.**** For these reasons the first chapter of True Christian Religion presents the doctrine of God the Creator, and that chapter will be the subject of the next article in this series.
     * See Coro. ii
     ** See AR 839:6
     *** See NH 319; AC 4733
     **** See TCR 163 VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

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 Guest Committee, c/o Mrs. Henry Dunlap, 2683 Huntingdon Pike, Huntingdon Valley, Penna. 19006.

353

SEARCH FOR RELEVANCE 1969

SEARCH FOR RELEVANCE JAMES F. JUNGE 1969

      (Delivered at the Commencement Exercises of the Academy schools, June 13, 1969.)

     Relevance is a much-used word today. Yet if you ask a dozen or so well-educated young people its meaning, you will be surprised how much difficulty they have in defining it. But from their answers a picture gradually takes shape. You will sense that the younger generation is trying to tell us something about the deficiencies of modern society and that it is searching for ways to improve it.
     I am neither a teacher, a philosopher nor a priest. Yet you will find that in this "Search for Relevance" I will be drawn inexorably to one of the doctrines of the New Church. See if you can anticipate my message by identifying this doctrine as we search.
     Today we are honoring graduates from the Theological School, the Senior College, the Junior College and young men and women from the academy Secondary Schools. Before we start our "Search for Relevance" let us take a few minutes to see where these graduates fit into the grand scheme of things.
     First, let's consider the age group. Our graduates are part of the 25-years-of-age-and-younger group. As such, they are part of the majority, for there are more human beings 25 and under than there are 26 and older. More astonishing, the group of 25 and under consists of two billion individuals, more than the entire population of the world in the mid-1930's when the parents of many of those graduating today were finishing high school. It is not surprising, then, that the influence (good and bad) of young people in America is strong in the arts, sciences, politics and religion. The sheer weight of numbers would account for this. But there is a troubled discontent that goes beyond this. Obviously, no "Search for Relevance" could even get started without a long hard look at the young people in our nation today.
     For our high school and junior college graduates, I have a few statistics on college education which may be of interest. If you are 15-19 years of age and you lived in the United Kingdom, 84% of your friends would already have left school to go to work. In Western Germany, 77% would be at work; 67% in France; and 63% in Italy. In the United States, the figure is only 45%, indicating the greater availability of higher education in this country.

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So, statistically speaking, the chances are better than ever that after today's exercises, you will be continuing your education.
     Never in history have young people had the opportunities which are available to them today. But these potentials are available almost exclusively to educated young people. The world has indeed become a very competitive place. But for those willing to strive for excellence, the opportunities, the excitement, the challenge and the rewards of every kind have never been greater.
     It is true that young people, as a whole, are better-educated than their parents were at the same age. It is also true that this generation is faced with far greater problems-big problems, such as those related to the population explosion, traffic, transportation, rebuilding of our cities, and the control of waste and pollution. Dr. H. Guyford Stever, President of Carnegie Institute of Technology, pointed out that to solve these problems, we must master the tactics of working on them with many different types of people. The problems have grown so complex that no one branch of engineering, science or humanities can solve them by itself. Here indeed is a challenge for the young; the older generation has not succeeded in solving the problem of learning to work together. The younger generation senses this. Perhaps this partially explains why, in increasing numbers, we hear the voices of young people raised in this "Search for Relevance."
     We hear them in colleges around the world as the concepts of the "Establishment" are challenged. We hear them as they march with a sign in the streets of San Francisco, Chicago and New York. We hear them in the strikes of France, the War in Vietnam, and the ghettos in Los Angeles. We hear them as they selflessly join the Peace Corps by the hundreds and thousands, and if we listen we can hear them in Bryn Athyn-yes, and in the Academy. Nowhere in the world is the "Search for Relevance" more important Therefore, the responsibility to listen weighs heavily upon us. What then is "Relevance!" "What is the Search all about!"

     As your speaker today, I pledge my best efforts to define these questions, and to the degree I succeed there will be a message, not only for the graduating classes but for the undergraduates, the teachers, the parents and the friends of the Academy. But a topic of this nature must be approached with candor, and I expect when I refer to some of the shortcomings of the younger generation, some of the failures of the older generation, and some improvements the Academy should make, I will alternately make friends and foes of each listener in this room. But this I promise-to the best of my ability, I will "tell it like it is."

355

     Let's start with the fundamentals. The younger generation in the world around us is saying in a thousand ways: "We think the older generation has a false sense of values. We think there is a conspiracy within the Establishment to perpetuate a system in which the priorities are all wrong. Your system is full of hypocrisy. You preach morality, and lead immoral lives. You preach Christian charity, and then attack those who dare to disagree. You are ruthless in the pursuit of material wealth while you pollute the world we live in. You preach democracy and equal opportunity. Where is the land of equal opportunity? You deny us the right to vote and even to drink, and ask us to fight the wars. How can you ask us blindly to join and support that which is so open to question!"
     And the older generation reacts: "We know the world is far from perfect, but how will sloppy dress, protest songs, unkempt hair, university riots, and mind-expanding drugs improve the world? It is always easy to find fault, but do you have the solutions to the problems? How can you be so sure when you have not yet put your ideas to the test? Don't you think that the generation which harnessed the atom, rearranged the molecule, invented the jet, sent men on a journey around the moon, developed electronic computers, defended the world from Nazi totalitarianism and provided more educational opportunity than the world has ever known-don't you think this generation has something to say?"
     And so is born the "generation gap" to add to all the other forms of "gaposis" sweeping the world. But it is not enough to name this gap in our "Search for Relevance." We must seek out its origin and put its development into the context of modern history so that both generations, the younger and the older, can appreciate the values and the point of view of the other. For herein, each generation understanding what the other has to offer, is where we will start to find the solutions to these immense problems.
     I think almost everyone in this room would agree with a statement I have chosen from an article by Notre Dame's Father Theodore M. Hesburgh:

     "The young people are more informed, more widely read, better educated, more idealistic, more deeply sensitive to moral issues, more likely to dedicate themselves to good rather than selfish goals than any past generations of students that I have known. Even the most far-out students are trying to tell society something that may be worth searching for today, if they would only lower the volume so we could hear the message. In most cases, they have good reason to be bothered by some aspects of American and world society and by current values, or the lack of them. . . but a complicated social mechanism, out of joint, cannot be adjusted with sledge hammers."

     I think we all agree that one of the great things about the younger generation of today is its concern for our fellow man.

356

Young people today think much more deeply about the injustices of society than the preceding generation did. After World War II, your parents' generation had to be concerned not only with the rebuilding of our peace-time economy at home, but also with the reconstruction of the depleted economies of our allies and even those of our former enemies. Because our system of free enterprise has worked so well, we have not only provided for these necessities in full measure, but we have also produced more luxury than society seems able to absorb without becoming soft, selfish and materialistic. Truly, we now have an affluent society, but we don't know how to live in it.
     The necessity of working for a living has inherent within it many good disciplines. Because there is not the same compelling need for young people to "pitch in" to help provide the necessities of life, we fail to give them challenges and responsibilities equal to their age and intelligence. As our society has become affluent, we have replaced some of these "good old-fashioned disciplines" with permissiveness. And here is where the younger generation often gets confused.
     The members of the younger generation are social idealists-more so than their elders were at the same age. They question values we took for granted-not because they are negative, but because they have grown up in an age which questions all values, and they have a new perspective. How should the older generation, parents and teachers, react to this? By adopting more and more rules and stricter and stricter codes based upon the way we see things? This can only lead to a completely unrealistic set of standards, followed by defiance and finally rebellion. Obviously this course, extreme though I have painted it, leads to tragedy. In the end, all humanity loses.

     The opposite approach, where true values are allowed to be eroded away by permissiveness, is equally devastating. For how can we expect the young to believe in that which we do not feel strongly enough about to stand up for? If the path of permissiveness were blindly followed society would degenerate within a few generations to the point where few would have convictions about anything. Again, all humanity loses.
     But I am more hopeful than this. We need not be trapped into adopting either of these extreme positions. Rather we must be prepared to adopt new approaches in presenting our basic values. Approaches that make sense to this generation. Approaches which challenge them with responsibilities commensurate with their age and intelligence. And we must encourage the younger generation to participate in developing these new approaches. As we are able to do this, self-discipline will start to emerge, and the values we are striving to present and preserve will become relevant.

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     Here is a challenge for the Academy. Examine once again our rules and codes. Make these relevant to our times. Face each new situation with an open mind, and to the extent possible have the students participate.

     In the New Church, we all-old and young-have a particularly heavy responsibility. We are so few and, because we are so few, we must not waste our strength in petty quarrels. Surely these are not relevant in the big picture. And yet in my view, this is one of the failures of the previous generation within the church. Of course this is a failing of human nature. But it can be particularly devastating to the uses of the church. We contribute nothing when we are negative, concentrating on what's wrong with things, being critical and suspicious of our neighbors. Unfortunately this creates an atmosphere where the extremist, the troublemaker and the malcontent can flourish.
     While progress requires constructive criticizing as we go along, one troublemaker can undermine the work of a hundred dedicated men. And the great pity is that no man starts out with "troublemaking" as a goal. Generally the troublemaker starts out as a sincere extremist, one who sees only one side of a situation. Sometimes this man is ultra-liberal; sometimes, he is ultra-conservative. If liberal, he shouts, "Rebel! We must change all! What has the sinful past to offer the world of tomorrow?" Meanwhile his counterpart waves the banner of conservativism demanding, "We cannot break faith with the past. All change is bad and must be resisted!"
     The tragedy is that while all this waving and shouting is going on, we fail to take advantage of the opportunities of the present. Obviously the New Church, so small in numbers, cannot afford the luxury of too much waving and shouting.
     Here again is a challenge for our youth. How can you meet this challenge? By thinking for yourselves and by having the courage to apply the truths of the church to real-life situations. And here is real hope, for this generation does think for itself. Approach each situation, each problem, with an open mind. Nothing is more frustrating to the extremist-the troublemaker-than to find people thinking for themselves and basing their decisions upon a search for truth rather than upon preconceived ideas. Search your minds and you'll find that every extremist derives his power from a clique which have allowed a portion of their brains to atrophy, accepting a man and his views rather than thinking through each situation for themselves.

358

     But each age produces its own group of malcontents. Where do they come from? Generally from the idle and the underachievers. Those unfortunate souls who are given the talent to be useful citizens and for one reason or another have failed to develop this talent fully. Those who have not known the joy of "faithfully, sincerely and diligently performing the work of one's function" are indeed to be pitied.
     In the young this situation is aggravated by the affluent society and by the long educational period before a man becomes productive. In middle age it stems from the frustration of seeing so much to do and realizing our inability to accomplish even a small fraction of it. In old age discontent comes from the bitterness of no longer feeling needed. There was a time when the young sought the wisdom of the old. But the information explosion has all but wiped out this time-honored role of the aged.

     With all these problems, with all these aggravations to men of every age, where then do we find the basis for relevance? I am sure that many of you may have anticipated my answer.
     It is in the New Church doctrine of use. Indeed, the Writings open the way to an exciting new concept of society, of a society which is founded on devotion to use. But there is a great gulf between the New Church concept of use and the popular concept of good works. Under the popular concept, good works are viewed from the act itself without regard to purpose or motives. However, a man's use is not something apart from his daily life, but is found in the response he makes to the many obligations and duties which life in an organized society places upon him. The use, therefore, is dependent upon the purpose from which one acts, and upon the willingness of the individual to subordinate self-interest to use. Therefore, all genuine uses are found in human relationships, and each of these involves certain specific responsibilities.
     In the final analysis, what good can men do or what use can they perform if, in rendering services to one another, their primary concern is for self? We are taught that if man's primary concern is for self, he is in evil, but if it is for the good of the neighbor his reward is the delight of use.
     How often do we harm the use of another by selfishly seeking our own way! Can we truly feel we are creatures of charity if we would destroy another's use to society in the process of gaining our own purposes! A man's use is his very life. We would not think of doing another bodily harm, and yet, all too often we engage in the practice of assigning ignoble motives to our neighbor. Be this by careful plan or thoughtless word, when we damage a man's use, we destroy a part of his life as surely as if we were to physically harm him.

359

When faced with the enormity of what we have done, how often do we point the finger at another, self-righteously proclaiming the neighbor's sins rather than examining our own? This emphasizes the importance of the teaching "Charity and faith are merely fleeting mental abstractions unless, whenever it is possible, they are expressed in works." That is, unless they are made a part of our lives.
     To me the whole essence of the New Church concept of use is summed up in a single sentence from the True Christian Religion: "Charity is willing well to our fellow man; and good works [or use] is doing well from willing well." So simple and yet so profound: "Charity is willing well to our fellow man, and good works [or use] is doing well from willing well." Truly here is the basis for a new concept of society. What if all mankind were to approach life from this basis? Our "Search for Relevance" would be over. The problems that so disturb our youth today-the double standard, the false sense of values, hypocrisy, lack of morality, the injustices of society and indeed war itself-would fade away.
     Students, graduates, parents and friends, here then is our answer. Out of all the billions of people in the world, we have been given the key to relevance-the doctrine of use. If we will but model our lives around this doctrine our lives will be full and we will succeed in our "Search for
Relevance."

     [EDITORIAL NOTE: Mr. James F. Junge graduated in 1940 from the Boys Academy, where he received the Sons of the Academy Silver Medal and acted as Social Representative. After one year in the Academy's College he transferred to the University of Illinois, where he made the Dean's List and received the BS degree in Chemical Engineering, cum laude. Now the President of the Pitcairn Company, Mr. Junge has given freely of his business skills for the benefit of the General Church and the Academy. He was elected to the Corporation of the Academy in 1960 and to the Board of Directors in 1965, and serves as Chairman of the Salary and Pension Committee.]

360

BETROTHAL 1969

BETROTHAL Rev. FREDERICK L. SCHNARR 1969

     Every story in the Word contains within it truths which tell us something about the Lord, about man and about the church. In the internal sense of each story we see but another confirmation of the infinite nature of the Lord's love and wisdom.
     The story of Abraham's sending forth his servant to the land of Padan-aram to find a wife for his son Isaac is one of the most gentle and beautiful stories in the Word. It describes how Abraham's servant goes to the city of Nahor, and there, by a well of water, finds a beautiful virgin named Rebekah. Rebekah is a relative of Abraham, being the granddaughter of his brother Nahor. After introducing himself, stating his mission, and being entertained by her family, the servant returns with Rebekah to the land of Canaan. As they arrive, Isaac comes from the fields to meet Rebekah at the time of sunset. Shortly after this, they become husband and wife, and to the end of their lives remain faithful to each other alone.*
     * See Genesis 24
     The Writings tell us that if we would understand the various things which the internal sense of the Word teaches concerning that part of the story which relates how Isaac and Rebekah were prepared for marriage, we must remove from our thought the idea of personalities. We must think of the various characters portrayed in the story according to their representations.
     The inmost sense of this story describes part of the process of the Lord's glorification. It tells how the Lord prepared good and truth so that they could be conjoined in the Divine rational. In this sense, Isaac represents the good of the rational, and Rebekah the truth that is to be initiated into that good.* In the internal sense that refers to the things of man's regeneration, the story of how Isaac and Rebekah are prepared for marriage describes how the Lord prepares man's rational mind so that good and truth may be conjoined in it. In this sense, Isaac, and Abraham's servant, represent the love or affection for rational good, while Rebekah represents the knowledges of truth which rest in man's natural memory.

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When man is led by that affection for rational good, which he is given through the presence of the angels, then he seeks to use the knowledges he has learned, the truths and doctrines from the Word, to carry out the good uses of life-the uses that look to the Lord and the neighbor. His effort to do this is a preparation for the conjoining of good and truth in him by the Lord; it is a preparation for the heavenly marriage of good and truth in him.**
     * See AC 3012
     ** See AC 3161, 3175, 3040
     Now the Writings teach that the conjunction of good and truth in man, the heavenly marriage that makes his regeneration, is imaged in the conjugial marriage of one man with one wife. Indeed, it is not only imaged there, but the conjugial love between them actually exists and comes forth from the heavenly marriage of good and truth. What pertains, therefore, to the spiritual betrothal and marriage of good and truth also pertains to the betrothal and marriage of man and woman.*
     * See AC 2618, 2727-2729, 3132, 3077, 4434
     As we have noted, the state that is described in this story is that of preparation for, or initiation of, the marriage of good and truth. It is not, therefore, the marriage state itself that is described, that is, the conjunction of good and truth, but the states which precede marriage and prepare for it. What is described is the state leading to the betrothal, and then the betrothal itself. In the literal sense of the story of the internal sense, we see a wonderful confirmation of the teachings concerning courtship and betrothal which are set forth in the work entitled Conjugial Love.

     The first part of the story describes the state prior to betrothal. We note that Abraham would not let a wife be chosen from among the women in the land of Canaan, but insisted that Isaac's wife should be chosen from among Abraham's own relatives in the land of Padan-aram. The reason Abraham insisted upon this was that at that time the religions of all the inhabitants of the land of Canaan were idolatrous and had nothing in common with the faith of Abraham in the one Jehovah God. The "daughters of Canaan" represented evils of life and false doctrines, with which nothing of good and truth could conjoin themselves. Good and truth cannot be conjoined with evil and falsity; and this is the reason for the teaching in the Writings concerning the choosing of one's partner, that marriages between one in the church and one not in the church, or of those of opposite religions, are heinous in the eyes of heaven. They are heinous because there can be no conjunction of minds, no spiritual conjunction, and therefore nothing enduring.*
     * See AC 8998, 3024

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     The reference to church here, and to religion, is in no way to any organized body or sect, but to the doctrines, the beliefs and principles of life, which each man holds and by which he lives. There can be no marriage formed between a man and woman who have different beliefs, and therefore different goals and principles of life. How can the minds of two be conjoined if the things which form and mold their very quality and nature are in opposition? How, for example, could conjugial love be formed if one partner regards marriage as holy, of Divine order, precious and eternal, and the other regards it only as a physical convenience and of earthly endurance? Isaac's wife was to be chosen from among Abraham's relatives, signifying that marriage must be based on common beliefs and common principles.

     Both Isaac and Abraham's servant represent the function of the masculine, so in this series we are not to think of them as two different persons. The same thing is true of Rebekah and her family; they all represent the function of the feminine. Now we would note that in the state prior to betrothal it is the masculine that goes forth to choose and court the feminine, and not the reverse. Abraham's servant goes to the land, the city, and finally the very home, of Rebekah; she does not openly seek him, but he openly seeks her. That the man is to court and entreat the woman, and not the reverse, is clearly taught in the Writings; and three reasons are advanced why this should be the proper order. The first is that man is born predominantly a form of understanding, and where this form has been properly developed it has more of an ability than the feminine to see and judge what is compatible and what is incompatible, and to endeavor to select accordingly. The second reason is that with man there is a general love of the opposite sex which, before conjugial love has been formed, tends to be a love of variety. This love is different with the feminine mind, for it inclines to conjunction with one and not to variety. The general love of the opposite sex gives man a freedom to investigate and select which woman does not have. It also gives the cause for the third reason why the man is to court and entreat the woman, namely, that because he has the general love of the opposite sex, it is not unbecoming for him to speak of love and the things of love, whereas it may well be unbecoming for a woman to do so. The feminine mind is a form of love, and love is at once more personal and intimate.*
     * See CL 296-297
     The fact that Abraham's servant met Rebekah by a well, and that he at once recognized her because she gave a drink of water to him and to his camels, represents two important truths pertaining to the period of courtship that precedes betrothal.

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A well of water signifies the Word and the truths and doctrines of the Word. That Abraham's servant met Rebekah at a well signifies that the first beginnings of conjugial love must come from the knowledges of the Word and the use of them in one's life. Both man and woman must look to the Lord and to His guidance in the things of their own lives before the Lord can begin to lead them to conjugial love. If each individually looks to the Lord as they inquire as to the selection of a suitable partner, the Lord will lead them to whatever is best for them and finally to conjugial love. While this leading depends upon each looking to the Lord, the actual leading is done in the secret workings of the Divine Providence. It appears to us that it is by chance that a partner is provided; yet that this is not so is what is meant by Abraham's servant at once recognizing Rebekah as the woman he sought by the pre-arranged signs, that is, that she gave water to him and to his camels.
     The discussion between Abraham's servant and Rebekah at the well represents the period of inquiry, investigation and mutual consultation that precedes the actual period of betrothal. It is a time when the young man and woman inquire and talk over their beliefs, their principles and their ideals. It is a period in which they begin to feel common interests and common delights.
     This initial communication between the masculine and the feminine mind, which is really the initial communication of good and truth seeking each other, is indicated by Abraham's servant saying to Rebekah: "Let me, I pray thee, sip a little water from thy pitcher. And she said, Drink, my lord."

     Before Abraham's servant was invited into the home of Rebekah she first went there to tell her parents concerning him. Here we would note the teaching of the Writings that a woman is to consult with her parents or those in their place when in the process of determining whether or not to give consent to a proposal. The reason for this is that a young woman needs the guidance of the judgment, knowledge and experience of her parents. Her own judgment has not yet matured; her knowledge and experience of many things may not yet be sufficient for the making of a wise decision. This does not mean that she need be bound by the recommendations of her parents, but that their recommendations should be carefully weighed and considered. The use of such consultation with parents does, of course, hinge on the nature and quality of the parents own judgment, wisdom and love.*
     * See CL 298-299; AC 3089-3090
     In Abraham's servant going to stay in Rebekah's home there is described a further progression toward the state of betrothal.

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We would note in this respect that this progression to betrothal, and including the state of betrothal itself, occurs in the sphere and under the protection of the home.
     The proposal of betrothal, which is made by the man, is referred to in the story when Abraham's servant says: "now if ye will do mercy and truth with my lord, tell me; and if not, tell me. And the servant brought forth vessels of silver and vessels of gold, and garments, and gave to Rebekah." That Rebekah did not give her consent until the next day indicates that consent is not to be given lightly. We would note in this respect the teaching that after a woman has consulted with her parents she is to deliberate with herself, in order that her consent may be full and free.* We read in the Writings that "consent is the essential of marriage"**; and that it is not to be given until there is a free state of deliberation with both the man and the woman.*** Consent to the state of betrothal is not just consent to a formal service or even to the various ideals pertaining to marriage. Consent to betrothal involves a willingness and desire that the minds of one man and one woman should be conjoined; not conjoined in any one or two particular things, but conjoined as to everything of the will and the understanding, thus in everything of their life. The same idea of consent is true in the marriage of good and truth that takes place in each regenerating man; both the will and the understanding must give their consent if the consent is to be a true and full one.****
     * See CL 299
     ** TCR 748; CL 21
     *** See AC 3158
     **** See AC 3158

     When the woman freely gives her consent to the man after his proposal, then the state of betrothal actually exists. "And they said, Let us call the damsel, and inquire at her mouth. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go."
     We noted in respect to the period preceding betrothal that it is one of investigating and determining whether or not there is a basis for a conjugial relationship. Recalling the teaching that every good has its own truth, and every truth its own good, we may liken this period before betrothal to that state in which a good searches for its form of truth, and a truth searches for the good of which it is the form. But the state of betrothal is not this searching, but rather the endeavor, once they have found each other, to be conjoined. The states of betrothal are the preparatory steps leading to full conjunction, to marriage itself, of which consent is the first essential step.*
     * See AC 8996

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     While the beginning of the betrothal state rests in the free desire and consent of a man and woman to be conjoined in all things of spiritual life, the Writings make it clear that this first private consent is to be confirmed and established in a solemn betrothal service of the Church.* The reason such a service is important is that it directs the minds of the couple to the Lord as the one and only source of conjugial love; its directs their thoughts to the truths of the Lord's Word as the only means of attaining the joys and delights of conjugial love. In the couple bringing themselves before the Lord, and before Him confirming their consent and promise to become one in affection and thought, and in all the ends and purposes of life, there is impressed the truth that conjugial love is of Divine order, holy and precious, and in no way to be violated.
     * See CL 301, 21

     The uses of betrothal before marriage were known and practiced in ancient times.* Today, however, little remains of the meaning and importance of the betrothal state. Now, betrothal, is used most commonly of a mere declaration of the intent of a couple to marry. Let us not confuse the common usage with that in which is meant the state of betrothal which the Lord wills to have re-established in the New Church.
     * See AC 9182, 5137
     Betrothal signifies the conjunction of good and truth in the internal man.* It signifies a state of conjunction that is preparatory to complete conjunction. In regard to the relationship of the man and the woman in the betrothal state, therefore, the conjunction is one of minds, but not yet of bodies.** The thought in betrothal ought not to be centered on the physical ultimate which pertains to the married state alone, but ought to be concerned with reflection upon the spiritual uses of the betrothal state that are taught in the Writings. We are clearly taught that the essential preparation for marriage which takes place in the betrothal state must come through the Word.***
     * See AC 9182
     ** See AC 8996, 9182
     *** See AR 881:2; CL 305; SD 6110:48
     The uses that pertain to the betrothal state are outlined in the Writings as follows:
     1) That the two souls may mutually incline to each other.
     2) That the universal love of the sex may be determined in each to one of the sex.
     3) That the interior affections may be mutually known, and by applications may be conjoined in the inward cheerfulness of love.
     (4) That the spirits of the two may enter into marriage and be more and more consociated.

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     5) That conjugial love may thus rightly progress from its first heat to its nuptial flame.
     6) That conjugial love may proceed from its spiritual origin in just order and may take increase.*
     * See CL 301
     Concerning the order of conjugial love we would note also the teaching in the Writings, that conjugial love must first ascend before it descends. From its first beginnings conjugial love ascends progressively upwards, endeavoring to conjoin the soul of the man with the soul of the woman. It does this by ever more new openings of the minds to spiritual things. No love works harder, more intensely, more powerfully, to do this than does conjugial love, because it is the fundamental love of all human loves. As conjugial love ascends toward the soul, so does it descend toward the body and clothe itself there. Whatever the nature and quality of conjugial love is in its ascent, so will it be in its descent. If it ascends chaste it will descend chaste; if it does not ascend, but remains only in the natural mind, it will be unchaste.*
     * See CL 302

     When Rebekah left her family to enter the state of marriage, she received a blessing from her family: "Be thou for thousands of ten thousands; and may thy seed inherit the gate of those that hate thee.'' This blessing was commonly used in ancient times to those in the state of betrothal. By it the ancients meant that when the couple did the work of regeneration, then goods and truths with their delights and happinesses would be multiplied greatly, and the things of charity and faith would succeed and take the place where evil and falsity were before.* This is also the promise the Lord makes in His second coming to those who approach the things of conjugial love through the Word; to those who look to Him and strive to do the work of regeneration. As the life of regeneration progresses, so are the delights and happinesses of conjugial love multiplied, and so does that love become chaste, holy, pure and clean.
     * See AC 3187
     The state of betrothal is like the spring before the summer, or like the blossoming of a tree before it bears fruit.* When it is in its order, it is a beautiful and happy state, a state filled with delights that grow and increase and become ever more full.
     * See CL 301
     The order of the betrothal state that is set forth in the Writings is the Divine order. It is the order that the New Church is to strive to re-establish, and this regardless of what our individual experiences and conclusions relating to betrothal may have been or now are. Man does not establish Divine order from his own experience; he comes into it only from Divine instruction.

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And the Divine instruction given in the Second Coming is that the states of betrothal are the orderly preparation for the life of conjugial love.
The states of betrothal prepare for the birth of conjugial love. But they do not die once that love is born. The truths that introduce and form the state and quality of betrothal are eternal, and that is why the knowledge of them is not only for the young but for all ages of life. Through the many years of marriage in which the conjugial is formed there are many betrothal states-each new part of conjugial love that comes into being is preceded by a time of preparation in which all the teachings of the betrothal state return with deeper and deeper meaning and applications. They all return, striving continuously from the purpose of the Divine love and wisdom therein to form that conjugial conjunction of man and woman which is the most perfect image of the Lord Himself.
WHAT ARE BLESSINGS? 1969

WHAT ARE BLESSINGS? Rev. LORENTZ R. SONESON 1969

     It was customary among the ancients to use the expression: "Blessed be Jehovah," meaning that from Him is every blessing, that is, every good.* Today, we express the same sentiments with such phrases as "God bless you," or "May God be with you." The words used at the marriage festivities in heaven described in Conjugial Love were, "May there be a blessing!"
     * See AC 1096
     The Writings clearly define what is meant by a blessing. To "be blessed," we are told, "is to be endowed with all good things which are from heavenly origin."* To receive the "blessing of Jehovah" is to receive love to the Lord and charity towards the neighbor, for they who are thus endowed are called the blessed of Jehovah. Such recipients of the Lord's blessing are endowed with heaven and eternal salvation. "Hence in the outward sense, or relatively to man's state in the world, 'the blessing of Jehovah' is to be content in God, and thus with the stale of honors and wealth in which one is."**
     * AC 2228
     ** AC 4981
     However, the Lord is fully cognizant of man's state prior to regeneration, when man "calls blessings those things which render him blessed and happy in time . . . such as riches and honors."* This state of man we are all painfully familiar with.

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But because of its universality, and its tendency to remain hidden within us, it bears our investigation in the light of the Writings on the subject.
     * AC 8939
     Since man is born into evils of every kind, categorized by the two universals of love of self and the world, and the love of dominion over others, we can begin our investigation there. From earliest life, after the celestial sphere of innocence recedes, we see evidence of coveting. The child taking another's toy with no concern for the consequences, is an example of this form of avarice in the early years.
     From then on, it begins to slip beneath the protection of private thoughts, bursting forth only occasionally into act when it is thought to be unseen by others. And there the lusts for power and the possessions of others reside until regeneration commences. Because greed and covetousness are socially unacceptable, they remain hidden within the recesses of each individual. They even pretend to be non-existent to man himself! But their fire and heat permeate the will of the unregenerate, motivating and frustrating the natural man throughout his childhood and early life nevertheless.

     The natural man claims satisfaction only when it acquires what it calls "blessings." But the cruel nature of this unregenerate will is that once it gets what it wants, it almost immediately sets out for something else. It can never be satiated. The appetite for things and power is never eased. There is always something else just beyond reach that must be acquired. There is no end to it. It aspires to all the riches in the world, and to power over the Lord Himself.
     When the natural will fails to acquire a particular good, it is prone to resentment. It resents those who have what is wanted. It may crave wealth, or honor, strength or beauty. It is not the nature of the perverted will to delight in the fact that others possess what is admired. On the contrary, there develops a hatred for others, appearing as envy and even greed. From this comes a natural tendency to criticize the successful, to undermine the powerful, and to slander the rich.
     Resentment of others often appears as self-pity. One tends to feel sorry for oneself if not among the privileged. Others are always considered more fortunate, regardless of station and environment. The poor envy and resent the rich; the rich pity themselves because they lack love and appreciation; the talented are starved for recognition; and the simpleminded feel short-changed. No child, seemingly, ever was given the perfect balance of intelligent guidance, ideal example and unlimited love from his parents.
     The child of poverty is told that happiness does not come through wealth and possessions. Yet, to the child, it does.

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He cannot deny the delight he feels in getting something new, tasting something good, seeing and doing something that is fun. He is prone to self-pity through denials; he invariably accumulates hostilities and resentments against others for denying his appetites.

     The rich child can never satisfy all his desires either. The insatiable appetite for bigger and better delights can never be filled. Or the longing for more freedom is denied him. If it is not this, the complaint is that he was refused sufficient parental love and affection, or proper understanding.
     As a child grows to adulthood, he receives instruction in how to curb his appetites. He is forced to sublimate his covetous desires. He is expected to be happy with his lot, that it is better than that of those less fortunate. Envy and self-pity, he discovers, are unsociable. They should not show, even if felt within. He is told to pretend that avarice does not exist. He is asked to share, to give to others, to sacrifice for the neighbor, to deny himself. Most often the child obeys, not from principle, but to acquire praise and approval.
     However, the desires of the will, constantly but secretly fed by the hells, smolder within the individual. They may be denied by an exemplary life of virtue and piety, but they are not smothered. They still continue to burn. Furthermore, they remain with man even until the grave-and beyond to eternity-unless certain steps are taken to supplant them.
     Only the fool or the hypocrite denies that these loves of riches and honor reside in him even today. The regenerate is the first to admit their presence. Who can deny resentment for some unfulfilled longing of the past? It may be a disappointing quality in father, the absence of compassion or understanding in mother, a lack of opportunity or recognition among one's peers. The simple fact that the unregenerate will cannot be satisfied is bound to create feelings of resentment and hostility.

     The challenge of the Writings comes when we are asked to admit to these hidden feelings from hell. If we deny our envy of the richer, the stronger, the prettier, the more talented, we are refusing to admit our true nature. If others acquire more than us, through skill or good fortune, can we admit to envy? If our will or plans for the group we are in are thwarted and turned down, can we admit to our hostility and our desire for revenge?
     Furthermore, when life asks us to continue on in the daily routine of chores, fighting dirt and decay, re-establishing order out of chaos, and serving others even when it is unappreciated, can we maintain a cheerful rededication, without some feeling of bitterness?

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When the evil around us seem to acquire and enjoy riches and honors without regard to their illegal methods of obtaining them, do we not feel resentment?
     There is a form of resentment that does appear to be condoned by society. It is acceptable today to criticize others. We can discuss at length the faults of our neighbor, our government, our youth. Public servants are always in "open season" for slander. The imperfections of those serving in law, medicine and in education are commonly on the tongue at social gatherings, with no fear of repudiation or harm. It is unfortunate that this is so.
     But an even greater danger threatens the individual who fails to admit to himself that he has such resentments and that they flow into him from hell. Bitterness is usually traced to poor parental training. Revenge is always justified by carrying the banner against injustice. Resentments are created by the lack of riches, honor and love-all beyond the control of the resenter.
     What frequently happens is that adults pursue the blessings of this world that they were denied in childhood. The poor desire security with a passion. The ignored seek power through position and wealth. The lonely crave social life and popularity. The natural man, universally, continues pursuit of a happiness from blessings of this world throughout natural life.

     The plea of revelation, however, is not directed to this natural man. It will remain blind to truth forever. What the Lord seeks to reach in man is his rationality, the understanding of the internal man. There, in moments of temporary sanity, man can admit to the truth that worldly blessings are not completely satisfying. The only true blessings that give everlasting happiness must come from the Lord through charity. He reads and is capable of agreeing with such statements as this:

     "Those who think about the Divine Providence from worldly things, conclude from these that it is only universal, and that the singulars appertain to man. But these persons are not acquainted with the arcana of heaven, for they form their conclusions solely from the loves of self and of the world and their pleasures; and therefore when they see the evil exalted to honors, and gaining wealth rather than the good; and also that the evil succeed in accordance with their skill, they say in their hearts that it would not be so if the Divine Providence were in each and all things. But these persons do not consider that the Divine Providence does not look to that which is meeting and transitory, and which comes to an end together with the life of man in the world; but that it looks to that which remains to eternity, thus which has no end. That which has no end is; but that which has an end, relatively is not. Everyone who duly reflects is able to know that eminence and wealth in the world are not real Divine blessings, although from the pleasure in them men so call them; for they pass away, and likewise seduce many, and turn them away from heaven; but that life in heaven and happiness there are the real blessings which are from the Divine."*
     * AC 10775

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     Note the word "reflect." This means to shine the light of revealed truth onto ourselves-our secret loves and desires. The hurdle in life is not so much acquiring a knowledge of truth. This can come in a variety of ways. The real struggle is pointing the knowledges of truth directly on our own loves that emanate from hell. The temptation is to reflect it against the evils and disorders around us in the world. The first step toward heaven and its blessings comes when we dig out our inner feelings and give them a proper label. Resentments and secret hostilities; revenge and greed; coveting and envy-all reside within and all are preventing our progress toward eternal bliss. As long as we accept worldly blessings of riches and honors as an end in itself, we will remain unable to acquire the "blessings of Jehovah."
     Wealth and prestige; honor and reputation; these have absolutely nothing to do with our entering into heaven. Having them, or not having them, has no bearing upon the reception of heavenly blessings. The only deterrents to receiving the "blessings of Jehovah" are the loves of self and the world, such as riches and honors. When we desire these worldly blessings from dominant loves, there is no path open but to hell. Even if we are denied them while on earth, the pathway is the same, if we still long for them. Poor and rich are judged by their loves, and nothing else. We are told:
     "The poor come into heaven not on account of their poverty but be- cause of their life. Everyone's life follows him, whether he be rich or poor. There is no peculiar mercy for one in preference to another. He that has lived well is received, while he that has not lived well is rejected." In fact, the Writings even say;

     "Poverty leads and draws man away from heaven just as much as wealth does. There are many among the poor who are not content with their lot, who strive after many things, and believe riches to be blessings; and when they do not gain them are much provoked, and harbor ill thoughts about the Divine providence. . . . But this is not true of the poor who are content with their lot, and are careful and diligent in their work, who love labor better than idleness, and act sincerely and faithfully, and at the same time live a Christian life . . .They [do] not understand believing to be anything else but living."*
     * HH 364

     In summary, then: Any means that works to expose our hidden resentments and evil covetous desires can be, and should be, put into operation. When man can recognize his infectious natural man, that lives from hellish influxes, he has made the initial step.

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By his then seeking the Lord's help to resist these evils, in the external man (which means in our conscious thoughts and affections), the Lord can begin to remove them from the internal man. In this manner alone can the "blessings from Jehovah" begin to enter for eternal habitation.
But this does not happen in a moment. Life in this world is a continual struggle between the loves of the natural and the restrictions of the spiritual. We are never free of resentments, coveting or greed, while we dwell within the earthly body. But the truth is that when we set this body aside, so do we also set aside all wealth and honors. These earthly pleasures are but fleeting and transitory delights. They are shed from us like the body.
What we awaken to will be heavenly treasures, if our struggle against the natural man has been maintained. There is no merit in poverty or riches while on earth; only how we turn our lot into service to others. If we remain idle against our unseen loves from hell, then worldly blessings are turned into curses. But the man who seeks first the kingdom of God, and service to his fellow man, he it is that inherits a wealth of "blessings from Jehovah," and the riches of heaven.
ADDRESS UNKNOWN 1969

ADDRESS UNKNOWN Editor 1969

      (Continued from page 346)

Mr. Harry F. Fletcher
Bryn Athyn, Pa. 19009

Mr. Richard Salinas
San Lorenzo 224-2
Col Del Valle
Mexico, D. F. Mexico

Mr. Alfredo Max Von Sydow
Rua Paula Freitas, 83
Rio de Janeiro, D. F.
Brazil

Mr. John W. Walker
120 Gorand Avenue
Englewood, N. J. 17631

Mr. and Mrs. Fred G. Wallen
2911 Sprague Drive
Orlando, Fla. 32800

373

MID-SOUTHEASTERN DISTRICT GATHERING MAY 23-25, 1969 1969

MID-SOUTHEASTERN DISTRICT GATHERING MAY 23-25, 1969 DOROTHY GLADISH RADCLIFFE 1969

     The third annual gathering of the Mid-Southeastern (Maryland, Virginia, North and South Carolina) members and friends of the General Church took place at Pawley's Island, South Carolina, May 23-25. We were fortunate in having the Right Rev. Elmo C. Acton preside over the gathering, assisted by the Rev. Fred Schnarr and the Rev. Alfred Acton.
     The occasion attracted people from as far-distant places as Florida, Pennsylvania and Illinois. Altogether there were fifty-five adults and forty children. The logistics of housing and feeding this large group were handled with professional efficiency by Dr. and Mrs. Jack Fehon and the Rev. and Mrs. Fred Schnarr. Everyone was assigned to one of the seven houses by the ocean, with one large house serving as the eating hall and general gathering place.

     Friday Evening Meeting. People started arriving by the carful on Friday afternoon and by eight o'clock, when we gathered for our first meeting, there were forty-four adults present. Following a few words of welcome by Mr. Schnarr, Bishop Acton started off our discussion session with an introductory talk on the three types of good, civil, moral and spiritual. He pointed out that fear is not necessarily an undesirable emotion and that for every type of law there must be a fear of punishment of some kind to protect it. "Fear is the sensitive of love."
     The breakdown of morale and of traditional concepts of behavior that is occurring today is largely because of a lack of knowledge or acknowledgment of spiritual laws behind the moral laws. Without the spiritual law the moral laws cannot hold.
     After this very pertinent talk, Bishop Acton gave everyone three minutes to comment or to ask a question, thereby assuring that as many as possible would contribute to the evening. Many people did, and some interesting points were discussed, mostly concerning the disturbing state of the world today. The evening ended with a few remarks from the Rev. Fred Schnarr and the Rev. Alfred Acton. It was a useful and informative evening and a good way to start the more serious part of our "assembly."
     Saturday. On Saturday morning the adults assembled in the Chapel to hear an address by the Rev. Alfred Acton on Divine Providence.

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He posed several questions at the beginning of his talk that we frequently hear in discussions of Divine Providence, such as, why insanity and tragic death, and, how do we evaluate the leading of Providence when the Lord knows what will happen? He then dealt with the many definitions of Divine Providence and its ends, stressing the importance, when pondering the subject, of keeping in mind these most important ends: that man should be in good and also in truth, and that there should be a heaven from the human race. The fourfold series of Divine Providence in different kinds of deaths was mentioned: 1) Provision-could be said of the death of an old person who has lived a full life; 2) Leave and 3) Good Pleasure-the death of someone after adolescence; 4) Permission-the death of an infant.
     Not much of an invitation was needed to start the many questions that were addressed to the speaker. Bishop Acton closed the session with his thanks to Mr. Acton for his thoughtful and scholarly paper and a reminder that God does not love; He is love, and we should try to think apart from time toward things of eternal value.
     While most of the adults were attending this session, Mr. Schnarr held classes with three groups of children ranging in age from fourteen to second grade. The subject, "What Is a Church!," was accommodated to the different levels of ability to grasp the subject, the answer to which was "Where the Lord's Word is known and loved." The smaller children were assigned to the older ones to watch and Mrs. Schnarr kindly consented to oversee the whole group-a remarkable job, seeing that there was a total of at least twenty-nine children for her, ranging from five months up.
     Saturday afternoon was spent in whatever pursuit most suited the individual: fishing, sun bathing, hiking, bird watching, or just visiting with old and new friends.

     Nineteenth of June Banquet. That evening we had our Nineteenth of June banquet. We fed the forty children first, and after they had finished eating Bishop Acton said a few words about New Church Day and why we celebrate it. The children were then each presented with a gift from the church. These gifts delighted all with the imagination and skill evidenced in their making, and we are grateful to the women of the Washington Society who had worked so hard on our behalf.
     After the children were put to bed or otherwise accounted for, some fifty-two adults sat down to a delicious roast beef dinner served by the teenage members of our group. Their efficient service made it possible to relax and enjoy being waited on.

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After we had finished, Bishop Acton relayed greetings from Bishop Pendleton and then gave us a very fine address on God as Man. In this talk he pointed out the importance of trying to understand God, "for one cannot love what one does not know." The false ideas of God of the former churches were discussed, with attention to the doctrine of the Trinity being allowed to develop to contradict the denial of God. The prevalent falsity of today, that man has acquired his human from without, is part of the confusion of today's philosophies. We of the New Church have a new name for God-the Divine Human.
     Following the address we drank a toast to the Church, and Mr. Schnarr rose to thank Bishop Acton for his talk and then to thank all those who had worked so hard for the success of the gathering. Particular thanks were given to Dr. and Mrs. Fehon who did much of the organizing for the weekend. A vote of thanks was offered to the Rev. and Mrs. Fred Schnarr who had worked towards this occasion for so many months. Our young people were also remembered and given thanks for their help in waiting on tables and baby sitting. Mr. Schnarr noted that there would be no meeting of this group next year because of the General Assembly.

     Sunday Morning. On Sunday morning we gathered once again in the Chapel for our church service. The Rev. Alfred Acton gave a children's talk on the Lord's love for us all and His constant forgiveness when we do not live our lives according to His will. Bishop Acton gave a sermon on the Last Judgment, explaining many of the prophetic visions from the Apocalypse, and noting how the revelation of the Lord in His Divine Human could not be made until the work of the Last Judgment had been accomplished. The little church, set on stilts over the water, seats about a hundred. Some of the neighborhood people who attended could not remember when it had been so full or resounded so loudly with song. They welcome us back any time!
     When we returned from church, the efficient ladies of the kitchen staff spread out a hearty buffet lunch to help speed us on our long drives home.
     The usefulness of this gathering of New Church members and friends could be sensed from the comments made as people said their farewells. It was a genuinely happy occasion and an important one for us all, but especially for those isolated who have so little opportunity to exchange ideas with other New Church friends.
     DOROTHY GLADISH RADCLIFFE

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ORDINATION 1969

ORDINATION CHRISTOPHER RONALD JACK SMITH 1969

     Declaration of Faith and Purpose

     I believe there is one God who is the Lord Jesus Christ, and that He alone is love or good itself. From His infinite love and by means of His infinite wisdom, He finited His substance in order to create a spiritual world and a natural world. He places man first in the natural world in order to fulfil His purpose in creation, which is that He may give Himself to man, be conjoined with him, and bless him, at first on earth, and after free reciprocation of the Lord's love on the part of man, the Lord gives the death of the body in the spiritual world to eternity. As this requires man the appearance of self-life and thus the freedom to believe in and to worship his Creator, or instead to make the love of his own intelligence his god, and this love then becomes the partner of the love of self.
     In order that man may know the truth concerning his origin and his destiny, the Lord has revealed Himself and His purposes by means of the Word, that is, the Old Testament, the New Testament, and the Heavenly Doctrine of the New Jerusalem. From the Heavenly Doctrine, which is the Second Coming of the Lord, we may come to know Him as He is revealed in His Divine Human, that is, as the one visible God.
     From the Lord proceed love and wisdom or good and truth; and if we seek good and truth by shunning evils and falsities, we are conjoined with the Lord, who then can bless us with the delights of heavenly life which are found in the love of use for its own sake. Then it is that our hereditary proprium which inclines to the love of self and the world is put aside by the Lord and we are given a heavenly proprium. But if we reject the Lord by loving the opposite of His will, then we pervert the life He gives us and we separate ourselves from Him.
     It is man's choice, therefore, if he goes to hell and thus to spiritual death, for the Lord would draw all men to heaven and conjunction with Himself. For this purpose He gave the Word and established the church, and raises up the priesthood to preach and teach the Word and thereby lead men to the good of life. In this way the Lord has provided that somewhere on earth there will always be genuine knowledge and worship of Him. And this, the church specific, serves all men over the earth as the heart and lungs serve the whole body. So it is that all men, if they will: can love good and thus be saved.

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In presenting myself for inauguration into the priesthood of the New Church I would dedicate myself to its use, and I pray that the Lord will strengthen me to serve Him faithfully in His unceasing care and love for the salvation of men.
CHRISTOPHER RONALD JACK SMITH
REVIEW 1969

REVIEW ERIK SANDSTROM 1969

THE WONDER OF SEX. By Jack and Barbara Willke. Hiltz Publishing Co., Cincinnati, Ohio. 10th printing. Paper, pp. 128.

     It is not orthodox for a review to dwell on the cover and the foreword, but in this case doing so would go a long way toward describing the book itself. The cover consists of facsimile hand-printed quotations from Scripture, overlaid with a large "8" which is topped by a small fruit-bearing tree. The quotations include the following: "In the image of God, man and woman created He them"-"Whoever opens to Me, I will enter in and sup with him" "And there shall be a new heaven and a new earth"-"Behold, I make all things new. Alleluia. Amen." As for the figure-8, it is explained that it was "widely used in the early church to express the new creation: an ushering in of new life. Its form also suggests the joining of two in one." Also it is observed that "the Biblical texts touch on the union of man and woman in marriage as the image of God's desired union with His people."
     In the foreword we learn that the authors, after much lecturing on the subject of sex, searched for a suitable handbook for follow-up purposes, and came to the conclusion that there was none that really said, in a simple and straightforward manner, what needed to be said. "We feel that we are practical, everyday parents, who happen to be medically and psychologically knowledgeable, and who are conscious of God's real presence in our lives. We wanted something that was 'just plain vanilla'." One of the authors, the husband, is a medical doctor, and his wife is a nurse. They are themselves parents of six, and are convinced that "sex education is the job of parents." As their major qualifications in writing on this subject they list only three things, omitting their medical training: "We are parents. We are concerned. We are deeply in love."
     Having thus from the outset gained the sympathetic attention of a New Church reader they challenge him to retain or modify his attitude as he peruses the text itself; and this reviewer, at any rate, finished the reading feeling grateful that a book like this could still be written in a world that sees so much trash and downright filth on this, in itself, holy subject.

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Though the words "conjugial" and "storge" naturally have not found their place in the text, what they represent seems by no means absent. There is nothing in this book that does not seem compatible with New Church doctrine. Humility before the Creator of men and women and all the universe marks the writing, and the book is permeated by the acknowledgment that all that is from Him, eminently including sex, is beautiful. It is in the best sense a Christian book.
     Because of its approach to sex as beautiful the book deals with it openly and without either reserve or embarrassment. It gives the sex organs their proper names, and describes the sex act in terms adapted first to the comprehension of children, and then to that of teenagers. The father's role is just as frankly included as that of the mother. Incidentally, the terms are always "father and mother," or "husband and wife," never just "man and woman"; and the authors obviously believe that sex is truly sanctioned only in marriage, and that in marriage it serves both for the fulfillment of love and the fulfillment of the purpose of the Creator.
     All sorts of practical matters are dealt with; in fact, it is difficult to think of one that has been left out. Our mixed-up heritage on sex attitudes; the problem of dating; what parents, especially the mother, should tell their small children; what mother should tell her teen-age daughter, father his teen-age son; teen-age marriages; daydreams; dress; athletics; drinking; the influence of modern print and TV; questions of discipline with children and later with teen-agers; questions of self-control; above all, the nature of love itself (not just sex love)-"love is giving"-"love is not selfish." Even the parked car is remembered, and how even toys are important-"toys teach."
     In all a book to be thoroughly recommended. And because many of us have been impressed with it arrangements have been made for it to be stocked by the General Church Book Center, Bryn Athyn, Pennsylvania.
     ERIK SANDSTROM

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SACRAMENTS AND RITES 1969

SACRAMENTS AND RITES Editor 1969

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. Notifications 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.
     Bishop Pendleton's articles on Baptism and the Holy Supper in this and the previous issue focus on the sacraments of the church. In recognizing these two solemn observances as the only sacraments we neither purpose to distinguish ourselves from Rome, which has seven sacraments, or to follow the Protestant tradition. We simply accept the direct teaching of the Writings that there are only two sacraments, Baptism and the Holy Supper. Other special religious acts- -Confirmation, Betrothal Marriage, Inauguration into the Priesthood, Dedication and Burial of the Dead-are designated as rites of the church.
     What is the essential difference between the sacraments and rites of the church? As far as is known, there is no direct teaching in the Writings which answers this question. But an answer seems to lie in the statement that Baptism and the Holy Supper are the two universal gates to eternal life, and that there are no other universal gates. This is, essentially, what sets the two sacraments apart from the rites of the church-the fact that the latter, although they may perform important spiritual uses, are not universal gates to eternal life. When the spiritual uses of the two sacraments are performed, Baptism introduces into the church and into reformation, the Holy Supper into regeneration and into heaven.
     The rites of the church do none of these things; their efficacy depends upon those things having been done or being done. Therein is the real distinction. The goals envisioned in the rites are realized only as men and women enter into the church and heaven as to their spirits.

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SPIRITUAL MAN AND THE WORLD 1969

SPIRITUAL MAN AND THE WORLD Editor 1969

     In His teaching as recorded in the Gospels the Lord made self-denial an essential condition of discipleship. He also emphasized the necessity of forsaking all-family, lands and houses-for His sake, and of taking the cross and following Him. A literal reading of these teachings, especially one influenced by the Hellenic concept of matter as evil, led in the Christian Church to the doctrine and practice of asceticism. Rome exalted the monastic life with its vows of poverty, chastity and obedience as the ideal. Protestantism never went as far, but it did succeed in making men feel uneasy about the allure of the world. The world and the flesh were linked with the devil, and the three were seen as an unholy trinity that sought unceasingly to lure men from the straight and narrow way leading to heaven.

     Yet the scriptural view, to which Christianity was committed, is that the world is God's creation-a creation of which it is said that in His eyes "behold, it was very good"; and nowhere in the Writings are the love of heaven and the love of the world presented as mutually exclusive. Rather are we taught that the love of heaven, the love of the world and the love of self are the three universal loves into which man was created, and that when they are rightly subordinated-as in that series-they perfect man. Without the loves of self and the world, man would have no concern for his bodily health, no desire for food, clothing and habitation, no solicitude for his family, no interest in finding and keeping employment. He would have no appreciation of beauty in nature, no beauty in his life, no delight in worldly enjoyments.
     Rightly subordinated, the loves of self and the world are loves of the natural man which are serviceable to spiritual loves, as a foundation is to a house; and from the inner presence of the love of heaven they are indeed, as they were from creation, heavenly loves; for through their proper exercise man is in a state to serve the Lord and the neighbor. Therefore we are taught that the spiritual man does love the world, but as a master loves his servant through whom he performs uses. So in constructing a hierarchy of values we should neither be led astray by false values or self-deceived. The world is not evil; evil always lies in perversion. It is not the love of self and the world that is evil, but the love of self more than the Lord and of the world more than heaven. However, we need to be as certain as we can of what our priorities are, for these loves can easily persuade that they are serving higher ends when in fact they are not. So we should examine our purposes in the light of the Word, which teaches and leads to heaven.

381

EVIL: ITS ORIGIN AND NATURE 1969

EVIL: ITS ORIGIN AND NATURE Editor 1969

     Various explanations of the origin of evil are to be found in the history of human thought. Some ancient religions simply accepted its existence and deified its forces as gods to be propitiated, but the Persian sage, Zoroaster, offered a dualistic solution of the problem. He postulated two original and universal principles as the creators, respectively, of good and evil, real persons engaged in eternal combat which neither could win. The Old Testament, accommodated to a sensuous people who could not otherwise have conceived of Jehovah as omnipotent, speaks of Him as the Creator of all things, both good and evil; and the early Christian Church, eager to affirm that God created the universe, and not a lesser evil god, attempted to absolve Him from responsibility for evil by asserting that He created the world out of nothing.

     The Writings, in approaching the subject, establish certain fundamentals. Evil, they teach, was not created by God, from whom is nothing but good; nor did it exist at creation, to which it is contrary. Nor was good the origin of evil, for evil is the very negation of good, and therefore could not originate from it. Man himself was the origin of evil; nor was that origin implanted in him from creation, but he implanted it in himself. To understand this we must realize that evil itself is separation from God-the separation that begins when man chooses to be led by self from a persuasion that he can do good of himself, and chooses also to regard the things of this world as more important than those of heaven. Evil originated, then, in misuse of freedom of choice. The most ancients were in that freedom. Although they had it in the realm of good, they could choose a greater or a lesser good. They began to choose the latter, and this continued over an indefinite period until they passed over from the very least of good to the first of evil. The least desire to be led by the Lord was replaced by self-leading.
     Several vital things follow from this teaching. The first is that nothing good can pass over by successive progressions to what is evil, but only to its least till it perishes, when the opposite commences. Therefore good and evil have nothing in common. They are not continuous but are discreted, and one cannot become the other. The second is that evil has no existence outside of man. The same, of course, can be said about good, but with the distinction that good itself exists apart from man whereas evil does not. This is what the Writings mean when they say that evil is nothing in relation to good, but is not nothing in itself. Finally, evil, because of its origin, is not the opposite of God, but of good from Him. Therefore the Lord can conquer evil for man.

382

Church News 1969

Church News Various 1969

     ACADEMY SCHOOLS

     Awards, 1969

     At the Commencement Exercises on June 13, the graduates received their diplomas and the Honors were announced as follows:

     Theological School

     BACHELOR OF THEOLOGY: Norbert Bruce Rogers, Christopher Ronald Jack Smith.

     Senior College

     BACHELOR OF SCIENCE: Rudaina Khalil Abed, Jean Doering Allen, Peter Hall Boericke, David Rudolph King, Dennis John Reddekopp, Belinda Wilmot Wilkinson.

     Junior College

     DIPLOMA: With Distinction: Wendy Alettha Barnitz, Charlotte Gyllenhaal.

     DIPLOMA: Glenn Graham Alden, Claudia Eileen Bostock, James Pendleton Cooper, Gerald Allen Friesen, Sarah Ann Gladish, Janet Lee Heilman, Leigh Clark Latta III, Kenneth Everdell Lee, Charles Glenn Lindsay, Heather Anne Nelson, Kathryn Ethne Wille, Edith Astrid Winkler.

     ASSISTANT IN EDUCATION: Barbara Backman Synnestvedt.

     Girls School

     DIPLOMA: With Honors: Dale Cooper, Kathy Byrne Grant, Lynne Horigan, Wenda Junge, Polly McQueen, Joan Pendleton, Hilary Pitcairn, Merry Posey, Diana Mary Scott.

     DIPLOMA OR CERTIFICATE: Louise Ann Beebe, Denise Brewer, Mary Jane Bruser, Karen Cooper, Denise Hope Cowley, Margaret Sharon Cranch, Martha de Charms, Beverly Denise Doering, Charis Dunlap, Allyn Ruth Edmonds, Jacqueline Ruth Fehon, Liane Fiske, Karen Elaine Friesen, Judith Genzlinger, Martha Glenn, Dorothy Lynne Heilman, Debra Heldon, Deanne Johns, Janna King, Dorothy Louise Laitner, Jane Moorhead, Claire Ann Murdoch, Laura Christine Nash, Jeanette Needle, Candace Nelson, Lindy Joy Odhner, Marie Odhner, Marcia Rose, Barbara Lee Schnarr, Margaret Dale Sharpsteen, Sonia Beth Soneson, Sally Ann Waddell.

     Boys School

     DIPLOMA: With Honors: Eric Davis Gyllenhaal, John Alfred Kern.

     DIPLOMA OR CERTIFICATE: Peter Macbeth Alden, James Edmund Blair III, Lawrence Sherrill Brannon, Warren Philip Brown, Larry Thorpe Carswell, Marvin Bruce Clymer, Edward Louis Cole, Garry Owen Cole, Stephen Dandridge Cole, Douglas Aubrey Cranch, Andrew Lee Davis, Stewart Thomas Eidse, Marvin Daniel Friesen, Alan Wayne Gladish, Spence Walter Gruber, Andrew James Heilman, Stanley Greg Homiller, Gregg Stuart Horigan, Michael Radcliffe John, Christopher Morse Lehne, Christopher Willoughhy Lynch, Peter John Mergen, Terry Michael Norton, Carl Durban Odhner, Dirk Edwin Odhner, Kenneth Richard Price, John Dean Rhodes, Russell Hugh Rose, Stephen Wood Scalbom, Brent Charles Schroeder, Gilbert Alan Smith, Richard MacFarlan Cole Smith, Sigfried Alden Soneson, Warren Lindsay Stewart, Richard Cameron Stroh, Bennet Blair Wille, James Matthew Wille, John Dean Wille, John Lee Williams, Hugo Alfred Zollman, James Steven Zuber.

     Theta Alpha Award

     The "Alice Henderson Glenn Award" was given by the Faculty of the College to Charlotte Gyllenhaal.

383

Glencairn Award

The Glencairn Award was received by the following: Miss Gladys Blackman (retired) for outstanding achievement in the field of elementary New Church education, both as an administrator and as a teacher; Professor Richard R. Gladish for his outstanding research in the history of New Church education, which was undertaken on his own time and was in no way required as part of his duties; Mrs. Philip C. Pendleton in recognition of her many years of service as organist of the Bryn Athyn Church and her creative contribution in support of the uses of worship.
EASTERN CANADA DISTRICT ASSEMBLY 1969

EASTERN CANADA DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

     Announcements
     The Eastern Canada District Assembly of the General Church of the New Jerusalem will be held at Toronto, Ontario, September 26-28, 1969, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
MIDWESTERN DISTRICT ASSEMBLY 1969

MIDWESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

     The Midwestern District Assembly of the General Church of the New Jerusalem will be held in Glenview, Illinois, October 31-November 2, 1969, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
ORDINATION 1969

ORDINATION Editor 1969

Smith.-At Bryn Athyn, Pennsylvania, June 19, 1969, Candidate Christopher Ronald Jack Smith into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
INQUIRING INTO DELIGHT 1969

INQUIRING INTO DELIGHT Rev. WILLARD L. D. HEINRICHS 1969

NEW CHURCH LIFE
VOL. LXXXIX SEPTEMBER, 1969          No. 9
     "Every creeping thing that liveth shall be good for you: as the esculant herb have I given it all to you." (Genesis 9:3)

     On one occasion, while conscious in the spiritual world, Swedenborg was given to observe a man newly awakened into spiritual life who earnestly desired to know the nature of heaven and hell. This novitiate spirit, as such are called, fell to his knees and prayed to the Lord for enlightenment. "And lo, an angel appeared at his right hand and raised him up, and said, 'You have prayed to be instructed about heaven and hell; inquire and learn what delight is and you will know.'"*
     * TCR 570
     The novitiate spirit took up this line of inquiry and was successively introduced into various societies of spirits and angels. He received various replies to his question, but the most penetrating was given him by an assembly of wise angels whose love it was to search out ends. By these he was told that "delight is the all of life, to all in heaven, and to all in hell. To those in heaven it is the delight of good and truth, but to those in hell it is the delight of evil and falsity; for all delight belongs to love, and love is the being (esse) of man's life. Therefore, as man is man in accord with what his love is, so is he man in accord with what his delight is. The activity of love is what gives the sensation of delight; in heaven its activity is with wisdom, and in hell with insanity, but in both cases the activity produces the delight in its subjects. But the heavens and hells are opposite delights; the heavens are in love of good, and consequent delight in doing good; but the hells are in the love of evil, and in the consequent delight of doing evil."*
     * TCR 570
     At first glance it may not appear that the above memorable relation from the Heavenly Doctrine has much bearing on or application to our individual lives.

386

Nevertheless, it has very direct bearing, for it provides us with a key which can initiate the process of regeneration with those who have not yet begun, and can immeasurably help those who earnestly desire to be introduced further into the state of heaven.
     What this memorable relation suggests to us is that if we would know the quality of our life, thus the quality of our loves, desires, and emotions, whether they tend to be heavenly or diabolical, we should turn our attention to our delights and pleasures. What activities and thoughts bring us delight and pleasure? Recalling that in delight and pleasures we are sensing or feeling the activity of some love, we can quickly obtain some idea of whether our loves, our life, tend towards heaven or lean towards hell. It is on this account that the Writings say: "If anyone wants to know the ends in himself, let him only attend to the delight which he perceives in himself from praise and self-glory, and to the delight which he perceives from use separated from himself; if he perceives the latter delight, he is in genuine affection."*
     * AC 3796

     But to give attention to the circumstances wherein we perceive delight and pleasure, this is not spontaneous with us. Because of the depraved character of our inherited will we are naturally inclined to avoid exposing our pleasures and enjoyments to the light of truth from the Lord's Word. This is so, the Writings teach, because perverted delights tend so to influence and obsess our thoughts that all reflection is automatically banished.* Under the influence of our unregenerate will we naturally tend to associate "evil" with what we feel to be undelightful. And when something gives immediate delight, we feel that there must be something of good in it. Should any troubling doubts intrude, we tend to collect quickly reasons which will confirm the pleasure as legitimate and allowable. In the obscurity induced upon our minds by the activity of our perverted loves, we tend also naively to expect something that is evil to be obviously so, clearly out of order and hurtful to us. Neither does the current unreflective, pleasure-oriented culture which surrounds us prompt us to examine our delights. On every hand we are openly or subtly encouraged to experiment in activities which produce an expanding variety and sharpened awareness of pleasurable sensations and feeling. In a host of questionable magazines and even in family journals we are provided with many apparently learned arguments and justifications for practicing what is there advocated. This condition should not, however, surprise the New Church man in an era when the effect of the former Christian Church has all but disappeared, and the effect of the new has not clearly manifested itself in western civilization.

387

In such a dark age on earth the devils of hell seem to enjoy a peculiar power with man. And it is their nature, the Writings teach, to seek constantly to ensnare, allure and deceive spirits and men through the myriad delights of the loves of self and of the world. This they do through reasonings from the false appearances or fallacies of the senses which favor these delights. And their so reasoning in the other world has the effect of causing the unwary in this world with whom they are to reason in the same manner-reason solely from the experience of their senses. We are taught that "ensnarings and entrappings are from no other source." "Neither," we are told, "do the diabolical crew assail anything in man except these loves, which they delight in in every possible way until he is caught, and when he has been caught the man reasons from falsities against truths, and from evils against goods. Nor is he then content with this, but [he] also [then] takes delight in ensnaring and alluring others to falsities and evils. The reason why he also takes delight in this, is that he is then one of the diabolical crew."**
     * DP 113
     ** AC 9348

     In the above passage, and in others similar to it, we are provided with the underlying causes for the current state of moral decay in society-the thoughtless abandonment and excessive self-indulgence. It is only too clear that along with adults many young people have been particularly caught up in the powerful sphere of the hells. When traditional pleasures and delights have begun to become dull, there are always a few individuals on hand to evangelize such things, for example, as marijuana and hallucinogenic drugs. Once the euphoric delights induced by these narcotics have been experienced a few times, there is a growing tendency for the ensnared individual to seek to allure and entice others into their usage. Except where there is obvious bodily harm caused by hallucinogenic drugs, the youthful user of them tends to become increasingly convinced that the powerful delights he has experienced are completely innocent and beautiful. In some instances the drugs have been equated with a religious sacrament. While many adults have viewed with alarm the growing use of these drugs among young people, not a few, including adults in the New Church, have been unable to determine the real character of the delights that are experienced under the influence of narcotics. The question arises, if no apparent bodily harm results from the use of some of these drugs, call we really say that there are sufficient grounds for discouraging people from experimenting with them? There are quite a number of passages in the Writings, however, which seem to bear directly on these delights.

388

For example, we read in the Spiritual Diary that "an external joy, as it were heavenly, can be induced upon a man, which nevertheless is filthy, although [souls] supposed that it [is] in the highest degree heavenly." Swedenborg records: "Today in first wakefulness, I was encompassed by very many spirits of diverse nature. Some of them from deceit wanted to induce [upon me] their heavenly joy, which is effected by the transference of one's own joy or delight into another, from whatever cause that delight exists. This is what the evil spirits or that diabolic crew which was under the feet did from the phantasy of cruelty, and thus they breathed that phantasy [into me], which was manifestly perceived. Hence I felt a certain delight which seized the whole body, even the viscera (or organs of the body), and in such a manner that I supposed that I was in heavenly joy amongst the blessed, for I was wholly dissolved into delightful allurements. . . . The causes were not felt in me as being actuated from any cruelty, nor that they were from deceit; but they were delights in which such things were not felt, because delights are according to objects and the state of the subject. I lay for some time in the sweetness of concurrent delights, and spoke about that sweetness by responses to those who wanted to seduce me, and to persuade me that it was heavenly joy. . . . I have heard that this body of delights was something filthy, which I could not feel."*
* SD 379

In other passages Swedenborg records similar experiences wherein powerful external delights were induced upon him, counterfeiting heavenly joy. In a number of such cases, when he later was given to know the quality of the spirits inducing these sensations, he discovered that they were extremely sensual adulterous spirits who were subtly trying to lead him into the love for and the practice of their own profane activities.* These delightful sensations experienced by Swedenborg would seem to have a strong parallel in the euphoric states perceived under the influence of marijuana and certain other drugs. And since in such states the rational faculty is either wholly or partially eclipsed, leaving the individual particularly vulnerable, there is the strong possibility that the origin of the delights then felt is from the deceptive loves of devils.** This possibility is all the stronger when we witness the promiscuous behavior which often, and the cruel and violent behavior which sometimes, accompanies the habitual use of so-called mind expanding drugs.***

389

In today's widespread use of such things, in such unfortunate hindrances to regeneration, we have perhaps a most powerful and obvious reminder that the delight that one finds in some activity is not to be accepted as an assurance that the activity is therefore harmless and allowable. Further, we should call to mind the teaching that those who want to enter true heavenly joy (or delight) must undergo temptations (punishments) and vastations which they can not avoid unless they are willing to remain in externals, and thus in the course of time, to have even their external things, their external delights that remain, consumed.**** New Church men must know that there is no short cut to regeneration and true heavenly delight.
     * Cf. SD 399
     ** Cf. SD 2422 re: Drunkenness
     *** Cf. SD 2665
     **** SD 381

     While most adults in the New Church have not experimented with such things as drugs and never will, we are all nevertheless prone, without reflection, to fall victim to the inflowing deceptive delights of hell, and to enjoy them spontaneously. One of the most powerful delights that the hells generate in man is the delight in exercising command from the love of self. The Writings teach that in its sweetness it surpasses every other natural delight.* It is also very subtle. Its origin is hard to detect should we seek to expose it. Though it may have the widest exercise among men in positions of power, it may be equally strong in the lowly. It manifests itself in the strong sense of satisfaction that is experienced when one in some degree has been able to bend another into a state of submission to oneself. The Writings warn us that married partners and parents must be particularly vigilant against giving exercise to this delight.
     * AE 1189:2
     The delight of revenge is another exceedingly common and powerful diabolical delight-hence the phrase "Revenge is sweet." We are all prone to taking outright pleasure in the thought of injuring one who has done something to offend or hurt us. Further, we are quick to justify our delight by reasoning that, in the circumstances, who can blame us for so feeling. As regards the delight of hatred, the expansive satisfaction that some find in venting their anger at any plausible opportunity is ample testimony to its strength. A delight in cruelty and unmercifulness, while its grosser and more obvious forms may shock us, may nevertheless invade our mind and begin to seduce us when, for example, we witness violent conduct against an opposing team in a sports activity, or even when we witness the just punishment of a lawbreaker. The delight of adultery may steal through our spirit and ensnare us if we indulge ourselves in such things as lewd jokes, obscene speech and salacious literature, to name a few of the more common practices in today's society.

390

     These are but a few of the hellish delights which constantly seek to find a home in our minds when we leave the door of the mind unguarded. Once there, under the instigation of the hells, they will quietly begin to obsess and influence our thought to reason in accord with, and justify them. If they are not exposed and shunned, ere long a hell will be opened and we be introduced into the permanent company of the wicked. If by repentance we are not withdrawn from them while still in the world, after death, as the Writings amply testify, these delights will drive us into all folly and insanity; and, lest the good be harmed, at length we will have to be severely tormented to the point where the fear of retaliation will force us to accept frustration and wretchedness rather than attempting recklessly to indulge our delights.

     But how shall we know to avoid such an eternal lot, when the Writings themselves clearly testify to the subtle ways in which hellish delights invade and captivate our spirits? Certainly we should not seek to stamp out all perception of delight in ourselves, for fear that it may arise from a devilish origin! Our text gives answers to this problem in the words "Every creeping thing that liveth shall be food for you; as the esculant herb have I given it all to you." By "creeping thing" in the natural sense is meant every clean beast and bird as defined in the law of Moses. In the spiritual sense by "every creeping thing" is meant all those pleasures in which there is something good or truly living. Pleasures have what is good or what is truly living in them when our thought and the activities of our life are brought into harmony with the laws of moral and spiritual order taught by the Lord in the Word. That order is laid out in its generals in such things as the Ten Commandments in the Old Testament, and in its particulars in the New Testament, but especially in the Writings. Our pleasures and delights inflow from heaven and are quite allowable whenever we have sought to avoid that which is purely self-centered, and due consideration has been given to the natural and spiritual welfare of others, something we cannot help but in some way affect for good and evil. Then it is that "every creeping thing" becomes food for us. Our orderly pleasures whatever they be, confirm and encourage states of heavenly love towards the Lord and the neighbor. In the spiritual sense of the following phrase of our text, "as the esculant herb," our attention is called to the further truth and the Divine promise that these natural pleasures of mind and body just spoken of, which we are given to enjoy while still in the world, are very low and relatively lifeless in comparison to the interior delights which they embody and which only manifest themselves in their full beauty and wonder in the other life.*
     * See AC 993-996

391

     The concluding phrase of our text, "I have given it all to you," signifies enjoyment on account of use, and this because it is said to be "for food," for whatever is given for food is for use. The ultimate yardstick that we must use in regard to measuring the quality of any delight or pleasure, either of the mind or of the body, is its use.* Before we give ourselves over to new delights or pleasures we should reflect upon them and upon the circumstances in which they occur in the light of revealed truth. We should ask ourselves whether or not they are in accord with Divinely revealed spiritual and moral law, and whether they will perhaps tend to injure or interfere with our spiritual progress in regeneration, or that of others; or will they encourage it. As our knowledge of the Word increases, and wisdom from practice grows, we have the promise that the Lord will successively purify all our delights and pleasures until one day the diabolical crew will no longer be able to approach our spirit and infest it with infernal delights. Then the prophecy of Hosea will be fulfilled which in its interiors concerns the perception of delight in the New Church. "In that day will I make a covenant for them with the wild animal of the field, and with the fowl of the heavens, and with the creeping thing of the ground."** Amen.
     * Cf. AC 997; SD 2506, 2508, 2523
     ** Hosea 2:18

     LESSONS: Genesis 9:1-7. Hosea 2:18-23. Arcana Coelestia 994:1, 2
     MUSIC: Liturgy, pages 440, 580, 462, 445, 453.
     PRAYERS: Liturgy, nos. 116, 111.
NOW AVAILABLE 1969

NOW AVAILABLE Editor 1969

     At the General Church Book Center

     Bryn Athyn, Pa. 19009

     The Tabernacle of Israel, by the Right Reverend George de Charms. Cloth, pp. 293. Price $7.95. Bishop de Charms describes the materials and construction of the Tabernacle, and shows from the Writings how they represent the formation of the human mind during the process of man's regenerations. The Tabernacle thus becomes a source of spiritual instruction for man today.

392

TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. HUGO LJ. ODHNER 1969

     GOD THE CREATOR

     The Existence of God

     "The first of the church is the knowledge that there is a God and that He is to be worshipped. His first quality to be known is that He created the universe and that the created universe subsists from Him."*
     * AC 6879
     The acknowledgment that there is a God is as old as religion itself. It is not original to the New Church. Admittedly, it pervades human thought as far back as there are any surviving records. It is taught in the Ancient Word, in the Hebrew Scriptures, and in the Christian Gospels. It is present as a vague echo among the most primitive peoples, and is elaborated into pretentious systems with many races of the pagan world.
     The True Christian Religion-the last of the Writings of Emanuel Swedenborg to be published by him-was addressed (primarily to Christians) at a time when the teachings about what God is had been contorted and perverted, and the real meaning of the Word of the Old and New Testament had become confused and lost. The Christian world still had the knowledge that there was a God. But the leaders of Christian thought had attributed so many strange characteristics to God, and so twisted the fundamental ideas of revelation that they were difficult to understand, and so warped that they defeated the ends of charity. Indeed, human reason had begun to overstep its bounds and to set itself up as the judge of final truth, questioning even the existence of God, and challenging religion and revelation to prove that there was a God-prove it by logic founded on observation, by proofs so incontestible and obvious that the human mind would be compelled to bow to them and be convinced even against its own confirmed wish to deny.
     The Writings do not take up the challenge of furnishing external proof of the existence of God. Instead they say that there cannot be a purely "natural theology" that is, human reasonings cannot by themselves discover God. The knowledge of God must come by God's self-revelation, and with us, through the Word.

393

In the affirmative light of Divine revelation, which gives the knowledge of God, man's rational mind can see its truth.
     If God had wished to compel men to acknowledge Him, it might have been otherwise. He could then have proved His existence forcibly by an open interference in human affairs, and by such perpetual miracles as could not be explained away. This would instill conviction in every heart, would compel obedience. But it would not inspire love, only fear. It would take away all sense of human freedom in spiritual things. Love can grow only where there is freedom. Fear brings with it a slavish, craven, hypocritical obedience, while within are harbored a growing resentment and a smoldering hate. Happiness could not thrive in such a state. Heaven itself would become a hell.

     And human reason would become utterly unnecessary to beings who had no freedom to use it. If the rational mind were such that it would be compelled to accept ultimate realities without recourse to doubt, or without freedom to invent and choose alternatives of its own, it would be only an elaborate computer and lack all those human factors of joy and surprise, of achievement and selected purpose, which make for the satisfaction of living. As a matter of fact, the human reason is so free that it can doubt not only the existence of God, but its own individual existence also. It cannot prove, in any absolute sense, that there is an external world about it, or that its body is not a mere part of a dream. It can pretend that there is no substance as a basic reality behind our experiences, but that all things are a mere stream of events. It can deny the soul, the mind, and even its own consciousness, and contend that all is matter. But it does not know for certain what matter is. There have been and are renowned philosophers who have, each with equal zeal and seriousness, defended some one of these alternatives. Whatever other profit they may have found in these flights of the intellect, they have at least demonstrated that the human reason is free in its choice of final explanations. It is free to reason correctly, and it is free to err. It is free to lay down its own rules in the game of thinking, or to seek to follow the laws which by creation were inscribed upon it.
     The object of Divine revelation is to give the knowledge concerning God and also to tell something of how the mind is intended to think. This leaves man free to accept or to doubt, to follow the Divine precepts or to refuse to do so. If there is no knowledge concerning God, man is, of course, not free, nor can he exercise any responsibility. But if he knows-and as far he knows-he is in freedom. And his choice is not an intellectual weighing of arguments. It is a moral choice. For the acceptance of the truths of religion is the choice of a way of life, a way of thinking and willing.

394

The acknowledgment of God implies a renunciation of self-love as the mainspring of one's actions. It means a humility of spirit, a desire to subordinate oneself to a law of love and charity, a belief that the good and the true are higher than oneself. But the denial of God is also a moral choice. For the falsity of atheism coheres with evil and regards nothing as sin. The atheist may indeed regard certain evils as ugly, distasteful and foolish because of their awkward consequences. Perhaps he concludes that it would be more pleasant to live in a world where there is no crime, and for the sake of reputation and recompense performs uses and kindnesses to others. But still his benevolence would spring from self-interest. Atheism is simply the philosophy of self-love.* It is chosen to defend one's freedom from responsibility to anything but self-interest, one's right to do one's own will. It is the denial of any higher law than that of force or power.
     * DLW 350

     But is should be noted that even the atheist believes in a "god," although he would not admit it. By "god" we here mean an ultimate authority, a final court of appeal, a thing held as above all else and loved beyond all else, the arbiter of "good and evil." This god is man's own will. Intellectually he may hail the powers of nature as "God." But actually, the atheist worships himself, idolizes his own power, wealth or cleverness. His every act is a ritual of self-adoration.
     Revelation gives the knowledge of God's existence. And human reason may then, if willing, perceive this truth and also see it as if it was its own conclusion. For it may confirm the existence of God from many things. The Writings point to some of the wonders of nature which the rational mind accepts as confirmations.*
     * TCR 12
     The evidence of God's presence and operation in the universe is no less clear than the evidence by which we unhesitatingly take for granted that there are other intelligent minds than our own. We cannot actually touch or see the thoughts and affections of other men: but we see their minds revealed in their bodily actions or in their works, and conclude that we see intelligence and love at work. Even if we only see an intricate machine, we conclude at once that some intelligent being has produced it.
     Similarly the Lord has revealed Himself in His works-in nature itself. "The heavens declare the glory of God and the firmament showeth His handiwork."* The consistent order and wondrous arrangement of the universe shows a design, both in the elemental world of the stars and in the organic forms of the earth. It speaks of a Designer, a Creator.
     * Psalm 19:1

395

     The atheist cannot deny a design, but seeks to explain it as a result of "chance." Yet by the law of probabilities, the idea that a succession of chances could have cast the atoms together in such an order as to form the human body (to say nothing of the mind), is so unreasonably remote as to make an unguided "chance"-creation a greater miracle than the Divine creation. The sameness of law and the similarity in the patterns of organic forms combine to suggest a One Creator of infinite intelligence with a central purpose beyond man's measure or comprehension.
     It is also a known fact that the human mind demands a reason or cause for whatever occurs in nature and in the mind. It asks "Why?" It persistently demands to know the source and origin of things. In the finite world, one thing is the cause of another; and when the mind traces such a chain of causes indefinitely, it realizes that no infinite series of dependent causes is possible. Our reason is not satisfied until the final cause of finite things is traced to the Infinite.

     But what is the essential quality of this Infinite which is the source and final cause of all created things? It is generally admitted that man is endowed with intelligence and a moral sense. What is the source whence these spiritual qualities-this human love and wisdom-are derived? Surely their very existence testifies that the Creator, the Final Cause, must be intelligent and moral, and thus in a sense a Divine Personality, or a Divine Man! For even as no stream can rise higher than its source, the Cause must be greater than its effect. God must not only be Human but infinitely Human to be the origin of all potential human qualities.
     This also leads us to the reflection that we observe in nature two contrasting tendencies. Inanimate or elemental nature we find a tendency of energy to dissipate or spread out evenly, like the heat of a stove when its fire has burnt out while warming the room. But in organic forms there is a certain guidance and control of energy, which is not dissipated but is held, economized, and directed by what we must recognize as a living purpose which circumvents and as it were overcomes the physical law-the "second law of thermo-dynamics." And in living things we see instances of spontaneous or free actions, which are not conceivable as results of past activities or of the state of the physical environment, but are novel, as if from a source outside of nature itself. We can account for this only by assuming that life inflows into the active substances of physical nature, and provides a "soul" which directs their energies for purposes of its own and delays the dissipation of such energies until that purpose is accomplished.

396

     If this be so-if Life call build up, hold, and dispose physical energy in such manner in the organisms that are before our eyes every day-why should not Life, the infinite Source of life, govern and dispose the entire universe from within for a Divine and eternal purpose? And-to turn the question around-how could there ever be a universe in which life and freedom are factors, unless there were a Divine life holding it to its eternal purpose?

     But human experience offers further confirmations. For all through history we find a general acceptance of the idea that there is a God; just as we find that the universal opinion of men is that there is an external world about them. There are indeed doubters on both scores. There are, of course, men who have abnormal minds just as there are those who are blind or have contorted vision. Even a geometrical axiom can be challenged, yet the normal mind will accept it as a matter of course. The Writings point out that there is no nation, possessed of religion and sound reason, which does not acknowledge a God and that He is one.* Once the idea is presented, a man will normally accept it as self-evident and as explanatory of the main facts of life. Instances of atheism have indeed cropped up in China, in India, in Greece and Rome; but in past ages those who were inclined to this denial were usually satisfied to make an evil god, or many different gods, in their own image. In modern times this is hardly possible, owing to the development of critical philosophy; and therefore atheism is now used as the only logical loophole for those who are averse to an infinite Being deserving the name of God.
     * TCR 9
     Those who acknowledge God can also see in the historic progressions of the human race and in their own individual lives the workings of a Divine plan and a Divine providence. They can see Divine laws of eternal justice which cannot be defeated by those who seek to abuse them. And in the revealed Scriptures of successive ages they can recognize the voice of God who seeks to redeem mankind from the results of its errors and its sins, and which speaks a wisdom beyond the short-sighted wisdom of man.
     The Scripture and the Writings of the New Church are the means by which the Lord reveals Himself. It is not reasonable to suppose that the love of God could be satisfied to create a race of beings and leave them in entire ignorance of their purpose, use, and intended destiny, or of their relation to their Creator. For if they are ignorant of these things they cannot be spiritually responsible nor would they possess the means of conjoining themselves with God.

397

     Self-revelation by God also involves the necessity of His accommodating Himself to man's state. And this accommodation in its final form was the incarnation of the Divine in Human form, at His advent into the world. And for the sake of the rational mind, the Writings were given in a later age, so that we may know not only the external Human of the Lord, but also the internal reasons for His coming and for His actions-in a revelation of His Divine mind and His spiritual laws.
     The universality of the belief that there is a God and that He is One, is explained in the True Christian Religion (n. 8). This teaches that "there is an influx into the souls of men that there is a God, and that He is one." This influx does not teach. But it pre-disposes man's mind to grasp the necessity of the existence and the unity of God, when man is so instructed. The influx is into the soul of every man. The soul is the spring of man's life and the unifying factor in his body; even as God is the final Source of life and the omnipotent power which draws all the manifold things of creation together for one purpose and into one universe.
     But although this influx of life through the soul pre-disposes men for the perception of the primal truth concerning God, nations and peoples have always differed as to how to conceive of God and of His qualities. Ignorance concerning God's qualities is in itself a protection against further profanation. The intuitive idea of the unity of the Divine is preserved, however, even where many gods and demi-gods are worshiped; and the tendency is that a religion which teaches many gods will gradually give way to some philosophy which seeks to find a supreme Power behind them all.*
     * TCR 9, 11, 12
     When the Christian churches had "divided" God into three separate personalities having attributes unworthy of the Divine, the Writings were given, through Emanuel Swedenborg, to reveal God as He truly is, and to show the nature of man and of the two worlds he dwells in. Every teaching on every page of the Writings-whether it speaks of the human mind, or of the spiritual world, or of the life of charity, or even more remote subjects-contributes something to our conception of God.

     God's Essence, Quality, and Power

     As already indicated, there are those who believe that human reason unaided can arrive at the idea that there is a God. But actually, what reason can prove is at best only the existence of a First Cause or an unlimited or infinite something which is the origin of all finite things.

398

And such reasonings by themselves end up by regarding this First Cause as an inexhaustible ocean of blind energy or as an amoral force identical with the interiors of nature.
     Only by Divine revelation can the essence or the qualities of God be made known. It is a doctrine of the New Church that God is the one and only Substance which exists in itself or is by virtue of itself, or that is Being itself (Esse). The doctrine further shows that this Divine substance is infinite and eternal, omnipresent in creation. But it also points out that there is nothing of space in God's infinity and nothing that partakes of time (or even changing states) in His eternity. For His substance does not consist of parts; infinite things are in Him infinitely one, though they can be perceived distinctly in their effects in the created universe.

     Enlightened reason call see this infinity of God reflected as by a mirror in many things in the world. It can see that there are no two things alike, not even the least atoms; and no two minds alike, nor two thoughts. It can see the immensity of the starry heavens and the limitless expansion of the horizon of knowledge. It can see infinity and eternity reflected in the procreation of seed both vegetable and animal. It can see the image of the Infinite in the relation of the square to the circle and in geometrical and mathematical progressions. It can recognize also that there are infinite differences between discrete degrees, as between will and action. And in the spiritual world there are infinite wonders and varieties. How could eternal life be given except by an eternal God?
     But this infinity of God cannot be understood unless it is seen that His substance and form is Love and Wisdom in their own unbounded Being. His essence-the essential quality of the Divine Creator-is Love and Wisdom united as One, "not love and wisdom in an abstract form, but in Him as a Substance."*
     * TCR 76:4
     For Life-the original Substance-is not motion or energy, but is Love and Wisdom, the essential Human. All religion is based on this acknowledgment-that all that is truly human comes from God, who created man in His image and likeness. Without this idea of God we cannot understand creation. For Love alone can create. It is the essence of Love to give of its life to others and to create others in order to communicate to them the joy of life ever more fully.* The Divine love was therefore the cause of creation-the creation of recipients of life-and the cause of the preservation of the universe by a perpetual creation, a constantly new outpouring of its sustaining life.**
     * TCR 43
     ** TCR 46

399

     But Love creates only by Wisdom. Love is wise. The thought may occur that love as we know it is not always wise, but is impulsive, unrestrained, blind, passionate and floundering-reaching out for foolish satisfactions which end in disaster and destroy what it seeks to create. But true love is not blind, nor is it impatient or ungoverned by wisdom. And the Divine love is a one with its wisdom. Wisdom is its form, its law, its mode of action; and thus Wisdom carries out what Love conceives. The Divine wisdom may therefore be seen to proceed from the Divine love as the creative law and order which forms all finite things, and rules them.

     This is a fundamental idea about God the Creator: God is Order itself. He is also omnipotent-all-powerful to carry out His love. "But," many have asked, "how can God be omnipotent if He is tied to laws of order?" Such questions spring from the absurdities of human concepts of love and of power. God is not an arbitrary tyrant who delights in fulfilling every fickle whim for the sake of the pleasant sense of His power, and who changes the laws to suit the moment. That is the way of a disorderly love, an ignorant love which is flouted by its own plans. God is not ignorant. He is omniscient, all-knowing. He has infinite foresight of all things, all possible things, from eternity to eternity, know all things (even the most trivial or minute) which are according to order, and thus also what is done or will be done contrary to that order.*
     * TCR 60-62
     The Lord exercises His omnipotence according to the laws of His love, and thus according to the laws of His order, which (He foresees) will fulfil the end to which His love looks. The Lord never departs from His own laws. He "cannot" do evil. He cannot act contrary to His own love. Certainly this cannot be called a limitation on His love. But there is one law of His love which ordains that man shall be created in the "likeness" of God, in that man should have freedom in spiritual things, freedom to choose a love of his own, and act from it within the compass of the spiritual and natural laws of the universe. Man can therefore oppose the order of the Lord's love, if he so chooses. This law of "the permission of evil" may seem as a limitation upon the Lord's omnipotence. But it so appears only to those who do not comprehend the quality of love. For love does not use its power to compel except as far as it is necessary in order to protect the freedom of others. Order is necessary for freedom to exist.* And when, because of men's degeneracy, that order was broken down within their minds, it became necessary that God the Creator-without interference with human freedom-should act to restore His order within them, and at length appear before them as the Lord the Redeemer.
     * TCR 52ff

400

     The Creation of the Universe

     In order that a just idea might be gained of the universe created by God, the Writings list certain universal truths as prerequisite.*
     * TCR 15, 24
     There are two worlds, each with its sun. The sun of the spiritual world is one, and is pure love from Jehovah God from whom proceeds spiritual heat which in its essence is love and spiritual light which in its essence is wisdom. But in the natural world there are innumerable suns which are pure fire, each providing for its system a heat and a light which in essence are dead. All spiritual things which are substantial and living come forth from the sun of heaven as a source. Each world is created in discrete degrees, and thence three degrees of atmospheres are produced from its sun, as well as three degrees of derivative "substances at rest" (as, in the natural world, "matters").* The three discrete degrees in the spiritual world are the planes of three discrete heavens, and these answer to the three degrees of the human mind.
     * DLW 302, TCR 33, 76; Ang Idea.
     There is a correspondence between those things which are in the spiritual world and those which are in the natural world; which enables spiritual things to inflow, to vivify the corresponding natural things. And in all things of both worlds there is order-the order into which they were created by God.
     It must also be understood that every created thing, whether spiritual or natural, is finite, or limited; and that the Infinite (i.e., the Divine) is present in finite things as in its receptacles.* The mode of creation is therefore described as a process by which "God finited His infinity through substances emitted from Himself," from which was formed that first encompassing sphere which makes the sun of the spiritual world. From this sun, by means of its radiations, spiritual atmospheres were formed, created one from another in three-fold order.** In the ultimate circle, the natural world was created by the medium of those spiritual atmospheres-and afterwards by means of the natural atmospheres which are from the sun of the world.*** Thus the entire universe is a connected whole, continued from the Prime by successive discrete degrees. In this creative process, space and time arose along with the natural world.****
     * TCR 33
     ** TCR 33, 76
     *** Ang. Idea conc. Crea.
     **** TCR 27, 29

401

     No angels or spirits were created directly into the spiritual world. Here the New Church doctrine differs radically from the oriental legends in the light of which Christians have interpreted their Bible: legends about angelic hierarchies which were supposed to have filled the heavens before the earth was created; legends about a Satan or Lucifer who rebelled against God and became the ruler of a hell of demons; legends which make the creation of the natural world and of mankind only an after-thought-to make up to God for the power and prestige He had lost through the fallen angels.
     The Writings, contrariwise, teach that the only immortal beings who inhabit the heavens are the spirits (or minds) of men born on an earth in the natural world. It was for their sakes that the whole universe was created. It was to provide a womb for their spirits that the earth was prepared-that it was covered with plant-life and provided with animals of eventual use to man, until mankind itself could be created into the image and likeness of God to take dominion over all things. In man the order of creation was completed. In his body were collated all the substances and degrees of nature and upon it were focused all nature's forces. In his mind were present all spiritual degrees, and there all heavenly potentialities lay latent. He alone among creatures was endowed to think and will in such freedom that he could depart from the order of his creation and oppose the intents and purposes of God-and thus fall into sin. Man alone-as to his soul or spirit-was created as an immortal being.
     The freedom of spiritual choice could be exercised only by a being born on an earth, in contact with an unyielding natural environment of space and time which would provide a basis for individual varieties and at the same time serve as a fixative for the fluent life of his soul. For the spiritual substance of the soul and mind can take no permanent or stable form except by reference to time and space.* The mind can become individuated only in an earthly body. Thus man's destiny is determined on earth, for good or for ill.
     * TCR 29; Wis. vii. 5, viii. 3ff.
     This does not mean that the creative power of the Lord ceases to renew its blessings for the spirit after death. For the immortal mind of man becomes sensitive to a spiritual universe which displays in correspondential forms the innumerable ways in which the spirits of men receive the life of God in their affections and perceptions. In that world, what appears in forms of time and space-or in spiritual extense-conforms, not to physical laws, but to the state of the affections and thoughts of spirits and angels.*
     * TCR 78

402

     A marvelous spiritual creation rises continually around every angel or spirit-a creation which as to its external face resembles nature with its three kingdoms, but which as to its internal face, or ruling law, is utterly dissimilar.* It is with this creation in view that the Lord, in the Holy Scriptures and the Writings, reveals His Divine will and way.
     * DLW 163
     When the order inscribed on the human mind at creation was broken down because of man's degeneracy, it became necessary that God the Creator should act-without interference with human freedom-to restore His order within men, and at length appear before them as the Lord the Redeemer to effect the Divine work of redemption.

403

TRUE AUTHORITY AND HUMAN FREEDOM 1969

TRUE AUTHORITY AND HUMAN FREEDOM Rev. DAVID R. SIMONS 1969

(The first in a series of four articles.)

     The Nature of True Authority

     We live at a time when authority of every kind is being challenged, tested, defied and rejected. It is unpopular for anyone to take a strong stand on any subject. Religion is shrugged aside as having little or no validity. Divine authority is rejected. No one knows what the truth is. All things are considered relative. Morality is individual, and laissez-faire and non-involvement has become the creed. In education there are no constants. There is so much to learn, and yet so much is changing. It is hard to attain any balanced purpose, aside from knowledge for the sake of knowledge. The speed and pace of the age inevitably encourage a widening of the generation gap.
     We are witness to a breakdown of authority and a spirit of rebellion and revolution unmatched in scope and application in all of history. Where once the Protestant Reformation opened the written Word to the common people, and assaulted the hidden evils of the monasteries, now the defiance is against the very structure of the mother church. Priests and laymen speak out against celibacy and openly defy the Pope's encyclical on birth-control.
     On the civil plane there is not only an increasing breakdown of law and order-a lack of respect for or obedience to any law enforcement-but also a softening and a justification by our courts of disorder, civil disobedience and outright rioting. The nation seems to be acting like some unwieldy adolescent, testing the boundaries of his irresponsible strength.
     With 50% of our population under the age of 25, and over six million of these in our colleges and universities, it is perhaps natural that our educational system is coming under its own particular stress. Is the cry of youth for "relevance" in their college curriculum really an appeal for something with which to stabilize their confusion? Is their demand for more freedom-not only on the mental-academic plane, but even more in personal life-more than the traditional rebellion of youth? Or is it an honest stand against hypocrisy, against the superficiality and artificiality it finds in present society?

404

     Throughout history there have been eras of crisis, when civilization prepared to take a giant step in one direction or another. The events and postures of society leading up to our American Revolution hold many similarities to today's events. Youth in former times found vent in revivals, and in each country brought about the end of a Calvinistic, scholastic or theological era by the appearance of these movements. In New England an uprising of the common people declared that what Harvard and Yale graduates were teaching was too academic. This sort of rebellion has proved so continuous that one can hardly speak of it as a crisis. It is rather a chronic state of affairs. But in the case of the New Englanders, it meant the end of the reign over the American mind of European and scholastic conceptions of authority, put over men for the good of men who were capable of recognizing their own welfare.*
     * From an essay, "The Puritans and Democracy," by Professor Percy Miller, Harvard University.

     As New Church men know from the Writings, there has been a breakdown and a judgment on the former Christian Church. The Last Judgment has taken place. The internal bonds of religion, which alone have the power to hold men in order, have been seriously loosened. What is of eternal value has been replaced by what is of value to the loves of self and the world. Nowhere is this more obvious to us than in the moral sickness which seems to be upon us today. Profanation, perversion and abnormalities which seek the outer limits of sensation and self-gratification invite the hells to gain new converts and strengthen the old pillars of the temple of Baal. Drama revels in the crude, the distorted and the vulgar, exhibiting man at his sensual and erotic worst. Books and magazines which inflame the imagination and justify perversion are so prevalent that they are a creeping poison seeping into our homes and schools, corrupting all they touch and providing powerful ultimates for the influx of hell.
     These evils are not new to this earth. In past times there have undoubtedly been pockets of evil-Sodoms and Gomorrahs-of even greater virulence than are today spread across our civilization. But even as the advance of transportation and the spread of civilization brought with them the great physical plagues, so today our great discoveries in communication and our facility in self-expression are bringing new and more devastating plagues which infect the mind and spirit. And it is the breakdown of traditional authority which leaves us all unusually vulnerable to the onslaughts of the hells, and challenges us to bolster our defenses, forge new weapons, and organize new armies for this essential warfare.

405

The battle is for spiritual and moral sanity-for the very souls of men.
But an authority which has been torn down, like Humpty-Dumpty, cannot be glued together. The weaknesses and evils inherent in traditional authority make its reinstatement undesirable. We cannot return to a former state. It may be in Providence that for the sake of order some aspects of traditional authority be enforced in the world, but this does not lessen our responsibility to find a new authority. In seeking to take up this challenge, in our search for a new kind of authority, a new center from which we can think and act, we turn to the Lord in His Word for help. In the Divinely inspired heavenly doctrines of the New Jerusalem, which foretold and described the judgment on the former churches. and which hold out a new system of values for mankind, we find a new and different kind of authority. From this new truth we may forge a new way of thought and life, a morality which is free from hypocrisy, and an order which reflects the very order of heaven itself.

In this vital task of implementing and defining this new way of life, priests, educators and parents have a strong and vigorous group ready and milling to help in the fight-the young people of the church, trained and educated in our own schools as well as in our universities. We need their vigor and youth in this spiritual warfare as much as our nation needs them on the national battlefield. These young people are not immune to the spirit of rebellion, revolution and independence of the times. As young people of other faiths are discarding their religious premises, and other races their ancestral traditions and values, it is not surprising that our own young people should come to us with their questions and challenges. If they did not it might be sad indeed, for it could only mean that they are apathetic and passive, or have already succumbed to alien faiths or philosophies. It is our belief-and we would stress this point-that our young people are not challenging the authority of the Lord's Word. They are not challenging the authority of the church as far as spiritual things are concerned. But they are questioning the way in which this new truth is being applied. Their questions are in regard to the application of our understanding of the doctrines in the fields of education, community living and the life of the church. It is our conviction that we should welcome their questions. We should challenge and use their vigor, their facility and up-to-date training in analysis and expression, so that together we can forge ahead toward a more relevant application of the Writings to life.

406

     That the Writings are authoritative, that they are for us the supreme authority-the Lord Himself of the New Testament speaking "plainly of the Father"-is a basic postulate of our faith. Every true New Church man acknowledges that the Writings involve the second coming of the Lord, and that through them the Lord speaks in rational terms to the rational mind. We acknowledge that the Writings are Divinely inspired; that they are not Swedenborg the man speaking, but the Lord through Swedenborg. In short, we acknowledge-although the Writings never directly say this in so many words-that they are the very living Word of God, the spiritual soul of the former Scriptures.

     To anyone who wishes to examine the evidence of their own claim, that is, what the Writings say about themselves, we strongly recommend a pamphlet entitled What the Writings Testify of Themselves by the Rev. Hugo Lj. Odhner. This pamphlet contains a collection of teachings from the Writings which tell what they claim to be.
     The Lord at His first coming clearly identified Himself and the authority from which He spoke. He identified Himself as the promised Messiah several times, saying to the woman of Samaria who said, "I know that Messias cometh, which is called the Christ," "I that speak unto thee am He."* In His home town of Nazareth, having read from the prophecy of the promised Messiah in Isaiah, He closed the book and said, "This day in this scripture fulfilled in your ears,"** and in this way identified Himself. The same Lord who identified Himself at His first coming does so again in the Writings as the "Spirit of truth [leading] into all truth."*** "This book is the Advent of the Lord, written by command'-written in a copy of the Brief Exposition held in the British Museum. "This Second Advent of the Lord is effected by means of a man before whom He has manifested Himself in Person, and whom He has filled with His Spirit to teach the doctrines of the New Church through the Word from Him."**** "That the Lord has manifested Himself before me His servant and sent me to this office, and that after this He opened the sight of my spirit, and thus let me into the spiritual world and gave me to see the heavens and the hells, and also to speak with angels and spirits, and this now for many years, I testify in truth; and also that from the first day of that call, I have not received anything which pertains to the doctrines of that church from any angel, but from the Lord alone while I read the Word."*****
     * John 4:24, 26
     ** Luke 4:20, 21
     *** John 16:13
     **** TCR 779
     ***** Ibid.

407

     These and similar claims, fully documented in the collection of passages referred to above, point to the unique quality and character of the Writings. They have authority for us when we accept these claims and see them to be fulfilled. The references which substantiate the authority of the Writings could be multiplied through several articles, but it is not our intention to focus on this aspect of the authority of the Writings.
     We accept as our working hypothesis that the Writings are the supreme authority of the church. Yet the nature of this authority, what this authority means in the thought and life of the church, what kind of authority it is, these are matters which need to be examined and reexamined by each generation and by each individual for himself if the church is to live and grow. For, we are taught: "It is not the Word that makes the church, but the understanding of it, and such as is the understanding of the Word among those who are in the church, such is the church itself."* "A noble church is in genuine truths, an ignoble church is not in genuine truths, and a destroyed church is in falsified truths."*
     * SS 76
     ** SS 17
     "That the church is from the Lord does not admit doubt, for the Word is Divine truth itself."* This is a postulate of faith. That the authority of the church is from the Word cannot be doubted, except, of course, by unbelievers. However, we may question how this authority is exercised. We may doubt the way the Writings are interpreted and used. The understanding and application of doctrine must, perforce, always be open to question, since it is derived doctrine; it is human, fallible, and thus limited. Its authority is always relative, that is, relative to the source from which it was derived. Indeed, the men and women of the church are encouraged to evaluate what they are taught. Mature faith is not blind, nor accepted purely on the authority of others. What is persuasive or compelling is to have no place in the church. The teaching is crystal clear:
     * SS 76

     "First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true [not authoritative] because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true. When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is."*
     * AC 6047

     The spirit of the New Church is the spirit of search-"the Word must be searched."* Freedom of independent thought and study is encouraged by the Writings.

408

However, personal insights and convictions thus arrived at are not to be forced on others. They are to be communicated to the church with due caution lest they disturb others. "If these truths [which individual research discovers] disagree with the doctrinal things [taught by the church] let him take heed not to disturb the church."** There can rightly be something tentative about our own discoveries. When we find them to be divergent from what is taught by the church, we have cause to re-examine them. Certainly, if men loved the truth, they would not feel the need to press their views on others, realizing that what is true will prevail in the end. As we read: "Those who search the Word from a love of truth do not disturb anyone within the church, nor do they ever condemn others, knowing that everyone who is a church lives from his faith."***
     * Ibid
     ** Ibid
     *** AC 5432
     Independent study and thought, different points of view and divergent interpretations of doctrine, can stimulate the church, broaden the scope of its thinking and bring enrichment. Such thinking may bring harm to the church only when there is an effort to insist that one view is the truth, or where persuasive methods are used to force others to accept what they do not see to be true. When the authority is left in the evidence from the Writings themselves, and not placed in the interpreting mind, then the church can only grow and benefit from the creative energy of those who are willing to make this effort. It is the unique challenge of the Writings to "enter intellectually into the mysteries of faith."* As Dr. Odhner puts it so powerfully in his notes on
"Doctrine and the Church": "What we come to see and understand will increase our vision of the Lord, but the authority will still lie, not in the things we know, but in the Writings themselves, whence our knowledge was derived."**
     * TCR 508
     ** Page 14

     In the New Church, then, it is not a question of whether there is an authority or not, but rather where the authority resides, what kind of authority it is, and how we are to use this authority. Certainly we can postulate that the Heavenly Doctrine cannot be in any way a kind of truth which restricts, stifles or inhibits freedom of thought or mental growth, or that is in any way compelling. For the Heavenly Doctrine does not operate against any of the laws of the Divine Providence, one of which is that "no one should be compelled to think and will and thus believe and love the things of religion, but should guide himself."*
     The Writings stimulate the use of intelligence and reason.

409

They foster the free, as-of-self reaction of the mind. They emphasize the use of intelligence to see rationally that a thing is so. They encourage reflection, saying: "If men would attend to the doctrine of reflection, they would find more arcana [in this doctrine] than in any other."** What this seems to mean is that the use of our own minds, of our own reflective powers, is precious in the sight of the Lord. Reflection on, and the application of, doctrine are the soul and life of the church. Reflection is the free use of our God-given powers of freedom and rationality. So very precious are the deep thoughts of our minds that they are not even interrupted by the processes of death itself. For the teaching is that when man at the time of death is engaged in deep thought, that thought can continue, even on the cold bier. "I have heard from heaven," Swedenborg testifies, "that some who die, while they are lying upon the bier, before they are resuscitated, continue to think even in their cold body, and do not know that they are not still alive, except that they are unable to move a particle of matter belonging to the body."*** If the Lord recognizes the value of reflective thought, can the church do less? If the Lord protects and fosters individual, free reflective reactions, should not the church do everything in its power to do the same?
     * DP 129
     ** SD 733
     *** HH 433

     But we may well ask: Is the church to be subjected to the bombardment of every new thought and fanatical idea, philosophical or practical, which individual minds or groups of minds can dream up? Is the church to be a "reed shaken in the wind"? How can we maintain a balance in teaching and fostering rational truth between an acknowledgment of authoritative doctrine on the one hand and the variants of its special applications on the other! On the external plane, is this not the plight of all who would lead us to what is new? It is the dream of the scientist, the musician, the artist and the philosopher to find a new cure for the ills of mankind, a new and more meaningful guide for the human spirit to follow. But in each instance the individual must work through a discipline of the known, the fixed and the sure, to the discovery of the unknown, the new and the free. Similarly, in seeking to discover values and applications of spiritual truth and to express these discoveries in new ways of life-in a new morality and order-we must proceed with minds that are disciplined. We should work from the fixed and the sure to the new and the free. We must recognize that the knowledge of the truth is one thing; the reflective and creative skills needed to apply what is known to the problems of every-day living are quite another.

410

Yet religion is to be of life; the whole purpose of truth is the improvement of life.
Our church and our schools must offer not only the basic knowledges of the Word but also an atmosphere of respect for and encouragement of individual inquiry. We need to foster research into that important world of reflective thought and discovery. For it is this search which can lead to uses. It is in this quest that the human mind is to find its greatest challenge and its most satisfying fulfillment and delight. The Writings are not to be thought of as a closed system of thought with all the answers ready-made. They are open-ended. They are full of open ideas. They are given in such a way as to awaken rational thought to its full powers of reason and discovery. They are a special kind of authority with unique qualities of leading and instruction.

It is our purpose in the next three articles to go into some of the qualities of this new kind of authority. Especially do we wish to show how these new truths relate to some of the problems of our day: the problem of authority and freedom; the problem of relating the Writings to life; the problem of educating in such a way as to stimulate and open the human mind.

411

INTER-RACIAL MARRIAGE 1969

INTER-RACIAL MARRIAGE Rev. ALFRED ACTON 1969

     A Study in Scripture and Doctrine

     We read in the book of Numbers: "And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman."* In the Word, Cush, or Ethiopia, is a land south of Egypt inhabited by members of the Negro race. The prophets clearly considered Ethiopia in this light. For example, Isaiah knew the geography of the land well, calling it a "land shadowing with wings"; that is, a tropical land where, because the sun crosses the equator with the seasons, the shadows of different stationary objects fall first on one side and then on the other, as though they were shadow wings. Isaiah also knew enough of the land to describe its peculiarly adapted bulrush boats which because of their lightness were ideal for navigation on the southern Nile.** Jeremiah made the dearest prophetical identification of the inhabitants of the land as negroes. He said: "Can the Ethiopian change his skin, or the leopard his spots."***
     * Numbers 12:1
     ** Cf. Isaiah 18:2
     *** Jeremiah 13:23
     Egyptian records also attest to the same geographical location and the same racial strain for Ethiopia and its inhabitants. To Egyptians, Ethiopia was the land of Kish, the land which stretched south of them from the first cataract of the Nile. At times they conquered this land, and late in their history the inhabitants of Kish conquered them, establishing a dynasty which ruled over them for some sixty-five years. Also, whenever the Egyptians depicted Ethiopians as a single character, they used the picture of a negro for their identification. Records of interracial marriages between the Egyptians and the Ethiopians from as early as the twelfth dynasty are extant, and a pharaoh of the eighteenth dynasty left many pictures of himself and his Ethiopian queen.
     The exact date of Moses cannot be determined, but there seems little question that he dwelt in Pharaoh's court some time after the twelfth dynasty, and perhaps as late as the nineteenth. For this reason, it is not unlikely that he had many opportunities for association with the Ethiopians; also, because of Pharaoh's example and that of others, he would have had no ingrown antipathy to marriage with an Ethiopian.

412

     But can we say that Moses married a negro? Was this fact the reason that Miriam and Aaron protested, only to be punished for their intolerance? Scholars cannot agree on an answer to these questions. Some of them say that there are two Ethiopias referred to in the Word; one in Africa inhabited by negroes, the other in the Sinai peninsula inhabited by Arabs. To support this theory these scholars cite the verse in Numbers we have noted and a passage from Habakkuk which says: "I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble."* We know from Exodus that Moses married Zipporah, the daughter of Jethro, a priest of Midian.** If she is the woman referred to in Numbers, then Ethiopia must be a part of Ndidian.
     * Habakkuk 3:7
     ** Exodus 2:21
     Other scholars do not see these passages as contradictory to the generally accepted geographical location and racial character of Ethiopia. Surely Habakkuk meant two different places in referring to Midian and Cushan, they argue. Also, might not Moses have married again, either after Zipporah's death, a fact of which we have 170 certain knowledge, or in a polygamous union, which was not forbidden to leaders of Israel.
     Still, because scholars themselves disagree on this matter, it is impossible to determine with accuracy whether Moses did in fact marry a negro or not. However, it is most important to the spiritual sense of the Word that we consider the wife of Moses as an Ethiopian, for such she is named; and this in turn implies that she be considered a negro, since the Ethiopian of Jeremiah and this woman have a related signification.

     Even if the wife of Moses was not a negro, but simply a foreigner, the questions raised on the moral plane by the attitude of Miriam and Aaron are about the same, since the Jews considered marriage outside of their nation as something heinous.* It is quite important to note that the Lord punished both Aaron and Miriam for speaking against Moses in this matter. Should he have actually married a negro, the nature of Miriam's punishment becomes particularly striking, in that because of her complaint against the dark-skinned wife her own skin became the sickly dead white of the leper.
     * Cf. Deuteronomy 7:3, 4; Numbers 25:1-9
     The new Word clearly considers the Ethiopians as Africans. There is no mention in its pages of an Arabian Ethiopia.

413

But, then, there is no direct reference to the Ethiopian woman spoken of in Numbers 12 either. What is clearly taught is the spiritual meaning of the Ethiopians, and also something about their character in the world of spirits. Ethiopians are said to be a noble race.* Like other Africans they are the best of all the gentiles-a term which seems to exclude Christians, Moslems and Jews. Still, in the world of spirits, when they learned that black corresponded to evils,** they sought to change their skin to white, which corresponds to truths, since they knew that their souls were spiritually white, that is, of a wise nature.***
     * SD 5946
     ** Cf. DP 231:3
     *** Cf. LJ post. 115; AC 2603; SD 453
     Probably we should not make too much of this occurrence in the world of spirits since black has a good as well as an evil correspondence. Shiny or glossy black represents the Word in its letter,* which, of course, is good, even though the appearances therein can be perverted or misunderstood. Similar appearances are represented by the Ethiopians.**
     * Cf. AC 1872
     ** Cf. AE 406:15 et al
     Another correspondence of black is also of interest. Dull black is evil corporeal life, whereas when a man is in the good of genuine faith his externals or corporeal life, which are represented also by the skin, do not appear as black but as woody and the color of wood.*
     * Cf. AC 5865; SD 4060

     Spiritually, the incident recorded in Numbers 12 is most interesting. Miriam is the good of faith in the Jewish Church.* Aaron is the external of that church in respect to both truth and good, that is, as to both the Word and Worship.** Moses, on the other hand, represents the Lord Himself as the Word.*** The Ethiopian woman, because she is a woman, is an affection; and because she is from Ethiopia she is a natural affection arising in the celestial of love and expressing itself in good works. Men of Ethiopia are described as knowledges based on fallacies of the senses, but knowledges as yet unconjoined with evils, that is, as simple misunderstandings of truth brought about from the appearances of this world which as yet have not led to confirmation of evil lusts. Similar affections, namely, natural affections which might be described as gentle ones, but based on the fallacies of natural appearances, seem to be indicated as represented by the women of Ethiopia. It is these first affections for good which lead men to see truth taught in the Word.

414

Without their first being conjoined with the truth of the Word no salvation is possible, since without them there is nothing to lead man to truth and to the greater good that follows the learning of truth.
     * Cf. AC 8337
     ** Cf. AC 6998, 10,468
     *** Cf. AE 624e
     So when Miriam, the good of faith of the old church, and Aaron her brother, the external form of that faith, complained against the marriage, they were, in effect, complaining against the Lord's first conjunction with good in the natural-a conjunction that was the necessary beginning which led later to His complete glorification.
     In this light Miriam's punishment makes sense. For leprosy, spiritually, is profanation, and when man from false faith becomes intolerant of the very means whereby he can be saved he does, in fact, commit profanation. He separates his faith from his life and delights in externals alone. At the same time, when man seeks such a life he sets himself above the Word and wishes to be considered at least equal to its teachings. A careful reading of the story of Miriam's punishment will show that she received it not only for complaining against Moses' wife but also for seeking equality with Moses as a prophet. She thus fulfilled both qualifications for profanation, rejection of affection and placing faith on an equal plane with Divine truth. But Miriam repented and was cured.

     Now what of the moral questions involved in Moses' marriage with the Ethiopian woman? Can we find in the new Word any teachings which will relate to inter-racial marriages? What are the laws of marriage which should guide men in the selection of a conjugial partner? How does race affect the conjugial? Are those who object to inter-racial marriages subject to Miriam's punishment, at least spiritually?
     In our world the problem of race is acute. Men would have us become color blind, treating all men as though they were the same, even though our eyes and our minds tell us that this is not the case. Men today seek to make recompense for past injustices by creating a society in which all men are to be considered completely equal, that is, completely non-individualized.
     It is not surprising that along with this growth of sameness in individuals, intellectuals have turned from the Christian concept of the individual and his intrinsic worth to the oriental "nirvana" where the souls of men, once purified from individuality, merge into sameness, into the one Divine stream. This old oriental heresy, directly traceable from the truths of the Ancient Church, rears its head again and again as men fail to realize the simple fact so clearly outlined in the new Word, that it is only by indefinite variety that any unity can arise.

415

It is important that the New Church man realize that the answer to the questions involved in the brotherhood of man will never come from ignoring the variety of creation, both that in individuals themselves, and that in related groups of individuals, but instead must be sought in promoting unity in use as all varieties work in harmony. "Every whole," we are taught, "exists from various parts, since a whole without constituents is not anything it has no form, and therefore no quality. But when a whole exists from various parts, and the various parts are in a perfect form, in which each attaches itself like a congenial friend to another in the series, then the quality is perfect."*
     * HH 56; Cf. DP 56
     From this teaching it is evident that the New Church man seeks to promote variety, but this in accordance with a true pattern, a pattern of use which is one with that of the Gorand Man. In this pattern men look from themselves to others in charity, and "congenial friendship" exists in all the parts. We should add that in the Gorand Man there are many parts which, although friendly, have only an indirect relationship because of dissimilarity of uses. For example, those in the heart have only indirect contact with those in the stomach because of differing uses. If this pattern existed on earth we would realize that physicists, because of their different use, would not seek close relationship with ships' captains; even though each appreciated the others' contribution to the overall pattern of use in which they participated and so were friendly.

     The New Church seeks no false tolerance. When men perform uses we respect the use in that it gives expression to the good which the individual receives from the Lord. We seek opportunities for all to perform use in accordance with their abilities. But it is the good which a person does that we love, not the person, just as we stand ready to condemn evil in a person should he allow it to stand forth ill his life. We realize as well that charity comes with discrimination, with the proper use of judgment. We never help the thief to rob. Rather do we punish him to protect the innocent. As me read: "Unless it to known what the neighbor is, charity may be exercised in the same manner, without distinction, towards the evil as well as towards the good, whence charity ceases to be charity."*
     * HD 84
     But we might still ask: How do these general teachings affect marriage between the races? Should we punish those who seek to follow the example of Miriam and Aaron?

416

Are they perhaps punishing themselves by confirming evil? What is race? What is it that makes a marriage truly conjugial? After all, if an inter-racial marriage can result in love truly conjugial, can it be wrong? What, then, in a marriage contributes to love truly conjugial, and what will destroy it?
     The doctrine of similitudes answers this last question. Similitudes are both internal and external. Without internal similitudes there can be no conjugial love. External similitudes will work against conjugial love, but if recognized they can be overcome. In fact, the teaching is that "in the natural world almost all can be conjoined as to external affections, but not as to internal affections if these are dissident and come to view."* The external affections which can conjoin are determined by affections of the animus. By them are meant the "inclinations in the mind of each which are from the world," as, for example, things of education, love of children, common uses in the home, and the like. But without the internal similitude which is a similar religion such externals will not lead to love truly conjugial. The animus where such external affections reside, becomes quiescent at death. Then only those things which are one with the spirit live. So it is that there must be a common spiritual bond if love truly conjugial is to exist. Note here that we speak of a common religion in terms of the essence of religion, that is, the life of good. Two people with the same idea of what is good have a common religion. Should there be no blocks, this similar idea of what is good should in time find expression in common statements of what is good, that is, in a common faith.
     * CL 272

     Can such likeness of religion exist with different races? If we accept the teaching of the new Word that the New Church is to spread to all races we must answer this question, Yes. In fact, if we accept the teachings concerning the church universal, we must further acknowledge that such likenesses already do exist. Therefore if two people should recognize in themselves genuine spiritual affinity, and by the holy act of marriage demonstrate this recognition to the world, it is not for the world to judge their sincerity. It is quite possible for them to enter into love truly conjugial and the bliss of heavenly happiness. In fact, the new Word indicates that such a change in the religion of a person internally affects his race.*
     * Cf. TCR 103
     We should, then, shun the pattern of Miriam and Aaron and instead seek to practice charity with discrimination, ever allowing those whose acts are good to express their good in greater measure, and seeking to avert the evil from their schemes of destruction.

417

We should also acknowledge that love truly conjugial is a matter of internal religious principle; that is, ii a couple enter into marriage in an orderly manner, this act itself is an expression of their having considered the need for such internals, and of their prayer that these will grow within them. Let us accord to them the charity which they deserve. Let us realize that if we do less we are perhaps profaning the truth within us. We are as it were entering into the leprous state of Miriam's punishment, for we then seek to place our judgment above revealed truth. And let us, should we find ourselves in such a state, remember that Miriam repented and was healed. The Lord leads if we ask Him to guide.

418

SPIRITUAL OFFSPRING 1969

SPIRITUAL OFFSPRING Rev. ROBERT S. JUNGE 1969

     The crowning work of creation was in the image of the Creator. As we read in Genesis: "So God created man in His own image, in the image of God created He him; male and female created He them. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it."* Other created things could be fruitful and multiply. But man alone was destined for heaven and the Lord gave him alone the intelligent purpose to co-operate with the final use of creation. Man is so fashioned that he can sense the delight, the inmost joy, of sharing something of his own with another. He can experience in an image, through the love of offspring, the joy and wonder of creation like the warmth of spring.** Yet the true man recognizes with deep humility that this freedom and happiness is a gift from God. And the offspring itself, that new soul born through man's co-operation, is nevertheless a supreme gift in a Divine plan.***
     * Genesis 1:27, 28
     ** CL 355
     *** DLW 308

     But while the procreation of natural offspring is the very seminary of the angelic heaven, the body is organized simply to carry out the behests of the soul.* We read:
     * CL 222

     "The wisdom that is with men from the Lord feels nothing more delightful than to propagate its truths; and the love of wisdom which is in the wives feels nothing more pleasing than to receive them, as in the womb, and so to conceive, carry in the womb, and bring them forth. Of such kind are spiritual prolifications among the angels of heaven. And if you will believe it, natural prolifications also are from this origin."*
     * CL 115:5

     The seasons of natural fertility are relatively few in perspective; the states of spiritual fertility stretch to eternity. Even in heaven spiritual offspring are associated with wonderful ultimate delights* Angelic couples look to bringing forth spiritual uses in their life together. But if we are to understand properly the love of spiritual offspring, or even of natural offspring, the uses propagated by spiritual conjunction must be substantial.**

419

Yet often this doctrine seems vague and abstract and beyond our affectional grasp. How is the marriage of good and truth blessed, made spiritually fruitful, multiplying and replenishing the church?
     * CL 44e
     ** First Index on Marriage: Substance
     Conception, gestation and birth correspond to the production of goods, truths and uses.* As we reflect, then, upon marriage, conception and birth we can learn a great deal concerning the birth of spiritual uses. For example, as in the state of newly-weds looking towards a family so the Lord gives tender and innocent delights in the beginning of any use. We desire a new beginning, and the Lord fosters that affection. Our effort to co-operate with Him is conscious, full of hope and trust as we strive to conjoin some truth to our desire to serve the Lord. Yet only with time do we know if a new use has germinated from these innocent hopes. The Lord alone can give life to any use. Therefore the true conception of a use is ruled by hope and prayer for something which we recognize is in the Lord's hands.
     * AE 1,000:5, et al

     But the Writings also speak of disorderly states, and we can learn by such contrasts. For example, they speak of the lust of defloration, which destroys innocence. The delight of initiating new uses is given by the Lord, but there are those who seek only the delight of initiating uses without taking the responsibility to bring them to birth and to foster them to maturity. We learn that `the first Ancient Church as is usual with all churches . . . was adulterated by innovations."* Ruled by a lust of variety rather than by a love of use, the delight of innovation gradually becomes common. Often it leaves behind disillusioned people who looked for a genuine establishment of new uses. Their loves and hopes were roused, and then thoughtlessly or cruelly abandoned. However, it is not the orderly initiation of new uses that is condemned, but innovating uses without seeing them to purposeful maturity.
     * AC 1241. Cf. AC 118
     This is clear, because there are also those who indulge in self-intelligence only for the delight it brings in itself. These do not even seek that true marriage which produces new uses. This is one of the tragedies of faith alone. With those who are in it, truth never forms good.
     The husbands in the church therefore have a unique role, to bring the vital force of doctrine to their marriages, which, together with the wife's love, brings forth and establishes the church. In their beginning all uses are truths of doctrine, and in their progress they become goods.*
     * AC 4984
     But there are also others who covet the delights of uses which have been given by the Lord to their neighbors. The adulterer of uses is often inspired by the lust to possess what he sees to be another's happiness.

420

He focuses on himself and his conquests, striving to build an empire of personal accomplishment. When everyone in society seeks his own pleasure and does not care that every truth be properly conjoined to its own love, that society becomes an adulterous generation. Like those adulterers who desire venery without any desire for offspring, such a society often ultimately loses all its delight in use.*
     * SD 1202, 1203
     Adulteration of uses, like adultery between men and women, is generally founded upon deception, until with the burden of time it defends itself solely through the excuse that everyone else does the same thing. Yet a veritable Babel of futile activity results whenever uses are adulterated by false ideals and seduced by deception. At such times uses receive their form from first one false conception and then another. No one takes real responsibility for them when they mature to a point where criticism can be leveled against them. Uses which should be fostered and protected as they strive to stand by themselves, like neglected young people, simply generate more falsity and confusion in society.

     Application to uses keeps the mind from wandering about and imbibing cupidities.* But as there are many causes of external cold in marriage, so there are indeed many causes of cold in the performance of uses. There are times when we must compel ourselves in the daily performance of use with the hope and prayer that the Lord will rekindle our love. Indeed many uses begin like marriages with simple trust in the Lord's providence that true loves can be ultimated and can grow, even though the specific means are not clearly seen. Many uses are undertaken with the conviction that the external problems which inevitably will follow can be overcome only because of the eternal significance of the use itself.
     * CL 16:3. Cf. CL 249
     But internal cold in marriage comes to those who do not have a proper and harmonious acknowledgment of the Lord's part in the work. Uses which are conceived from secular values alone are as unstable as marriages so initiated. A use which is not patterned by the Word is like a marriage struggling to exist without the husband's dedication to the understanding of the Word and the church. A use which is not inspired by love to the Lord vacillates between high hopes and crushing depressions. It is like a marriage dominated by the wife-where she, for her own ends, arouses her husband's hope that his wisdom is needed, when in actuality she stands alone and rejects any real thought of that need. Internal cold, drifting and the loss of all delight, are the ultimate results of uses so conceived, born and fostered without the Lord.

421

     Society knows such drifting states; but society strives for external panaceas and superficial formulas to revive its uses, even as it strives for such formulas to restore its marriages. While we are bounded by time and space on earth we tend to think of uses as we think of all things, from measured sense experience. Our tendency is to judge all our activities by pragmatic results. Yet a true sense of use is the very opposite. It thinks first of ends and purposes, of the proposed use's relationship to the Lord, His kingdom, His church, and to man. It considers the form from a sense of justice and judgment in the light of the Word. It will not tolerate in any creative activity anything destructive of that freedom which the Creator Himself fashioned in the beginning, and even descended into the world to defend. There is no value, purpose or human worth unless use is so regarded.

     Yet the Lord acts mediately through heaven, "not because He needs their aid, but that the angels there may have functions and offices, and consequently life and happiness in accordance with their offices and uses. From this there is an appearance to them that they act from themselves."* Everyone in heaven has his own occupation according to the correspondence with the use, not with the occupation.** Yet man's as of self depends upon his ability to work with and fashion the ultimate forms of use. He would not be in the image of the Creator if he could not fashion as of himself substantial uses even in this world and to eternity.
     * AC 8719
     ** HH 394
     Viewed internally, man recognizes everything he receives as a gift from the Lord. Things seem to come to him gratis, even as the soul sustains the life of every organ of the body before its needs are even expressed. Yet because the Lord gives of His own to man, spiritual uses take on real forms and seem to man to be altogether similar to the forms he experienced when he was in the world, save that they are more perfect.
     We therefore read of educators of the children and the simple, of priests, of governors and judges, and of those who assist in the resuscitation of spirits after death.* But we also read of libraries divided according to the various sciences and of those who copy ancient manuscripts, of museums, of mechanical arts, of servants, of botanists, and of businessmen.**
     * HH 391
     ** CL 201; HH 234; AE 1214; SD 3523
     While both in heaven and on earth uses are ultimated by forensic activities outside the home, the spiritual generations of a true home cannot be numbered.

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For example, the Writings indicate that the sphere of such a home is a protection to both earthly and heavenly society.* This protection is easily seen as an effort to protect the states of children, but it also makes its presence keenly felt even when the children are grown or where no worldly offspring have been given. With a zeal akin to jealousy the husband will defend his wife, and she will cherish the integrity of his moral wisdom.
     * AE 1002: 2, 3
     Such a marriage does not turn in upon itself. Its deeds take on the significance of examples as they reflect the unique affection and thought of the married pair. Gradually an unseen pattern emerges as that home humbly and sincerely mirrors the love and wisdom it receives from the Lord. We do not consciously number the uses generated by that sphere. Yet in its presence we ourselves feel a little stronger-a little better able to overcome the power of the hells. And we pray that through our homes others, too, will gain that protection which the Lord alone can give.
     If heavenly uses and spiritual offspring do not seem real to us, it is because we do not really understand the marriage of good and truth which is within all uses, natural and spiritual. Yet with patience we shall enter into these things with understanding and a deep sense of happiness.

GOOD WORKS OF CHASTITY 1969

GOOD WORKS OF CHASTITY 1969

"The good works of chastity concern either the married pair themselves, or their offspring and posterity, or the heavenly societies. The good works of chastity that concern the married pair themselves are spiritual and celestial loves, intelligence and wisdom, innocence and peace, power and protection against the hells and the evils and falsities therefrom, and manifold joys and felicities to eternity. . . . . The good works of chastity that concern the offspring and posterity are that so many and so great evils do not become innate in families. . . . The good works of chastity that concern the heavenly societies are that chaste marriages are the delights of heaven, that they are its seminaries, and that they are its supports. They supply delights to heaven by communications; they are seminaries to heaven by producing offspring." (AE 1002:2, 3.)

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STUDENT'S ROLE IN SOCIETY 1969

STUDENT'S ROLE IN SOCIETY Editor 1969

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. Notifications 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.
     What should be the role of the student in society has still not been resolved. Nothing, apparently, is further from the mind of the campus activist than the idea that a university or a college should be a place of teaching and learning-a situation for which some of these institutions must share the blame because of other emphases they have made or tolerated. While the majority of students probably see this, they are faced, as the demand for formal education grows, with an increasing number of years in school before they become useful members of society in their chosen profession, and may face with dismay the prospect of not having that place in society which their age and concern crave. A statement of the Writings seems to apply here. It is to the effect that boys, as long as they are under masters, do not indeed perform goods of use, but yet they should learn to perform them and must have them for an end, and then the good of use is the end. Surely this may be extended to apply to all students. If so, it places the student on one side of a line, in a position that calls for patience and somewhat of humility, qualities which do not always come easily to youth. The line is between life and preparation for life; between the goods of use which adults may perform in their occupations, and preparation which has entering into the goods of use as its end. This does not mean that the student's pursuits should be solely academic. The life for which he is preparing is not academic. It should be a life of love and charity, and the development and expression of a social conscience is a preparation for it. Only, it should be seen as preparation, not as life itself.

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MATTER OF PERSPECTIVE 1969

MATTER OF PERSPECTIVE Editor 1969

     Before this month is over most of our societies will have embarked on their full program of uses. Public worship, doctrinal classes and young people's classes, education in day school or Sunday school, and social activities will have commenced for another season. If this were welcomed as a familiar and comfortable routine after the summer lull, little if anything would be gained by entering into it; nor would much more be achieved if the main purpose in participation were our own advancement in the life of regeneration. Important as it is to us, our regeneration is not an end in itself; the end is that we may perform spiritual uses to society on earth, and in the Lord's kingdom hereafter.
     The perspective offered by this distinction is frequently ignored or misunderstood by those who accuse the organized church of being concerned only with its own perpetuation and the salvation of its members. The mission of the church is indeed to all men. The church is not to be "out of the world"-absorbed entirely in other-worldly things; it is to be in the world, but not of it. Its mission is to provide for the presence of the Divine in society-a mission which no other instrument can carry out; one which does not find its source in the world, but the Word.
     That the real use of the church to society is a spiritual one, and that the organized church lives or dies as it performs or neglects that use, may seem remote and abstract, especially at a time when the Christian churches are being challenged, and are challenging themselves, to justify their existence by effective social action. Yet that is the nature of its use. The fact that no temple was seen by John in the New Jerusalem does not mean that it is to be a secular city, but that in the New Church there will be no external without a living internal. The endeavor to receive this living internal from the Lord in the way of His appointment should be central in our lives, that it may be present within everything we do as that which is from the Divine and can influence others to good. There are other uses to society, but this is first.
NO CONJUGIAL LOVE IN CHRISTENDOM? 1969

NO CONJUGIAL LOVE IN CHRISTENDOM? Editor 1969

One of the most deeply cherished promises made in the Writings is that conjugial love, such as it was among the ancients, will be raised up again by the Lord after His second coming. Associated with that promise, and giving direction and purpose to our hopes, is the angelic prediction that no others will appropriate conjugial love to themselves than those who are received by the Lord into His New Church.

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Yet almost inevitably the question arises: was there no conjugial love in the Christian Church before the Second Coming, and has there been none since then? Was that church, founded by the Lord whose first miracle was to turn water into wine, and at a marriage feast, unable to receive anything of that love?
     At first glance the answer given by the Writings may appear to be ambiguous. In one place it is stated categorically that truly conjugial love does not exist with men on earth at the present day. Yet elsewhere it is said that conjugial love is rare at the present day, so rare that it is generally unknown; that the approach to it is seldom made, except for a few paces; and that there are few who come within finger touch of it. Now that which is rare does, by definition, exist; and an approach to it, however halting and limited, is not outside reality. Therein lies the problem.

     It is true that the doctrine of conjugial love, the truth that can lead to its realization on earth, is revealed only in the Writings; it was not given in the Gospels. But fundamental truths are always striving for expression in human minds, even if only in the form of hopes, longings and aspirations, and they can, however imperfectly, shape human conduct. Are there not in Christendom, and have there not been, husbands and wives who approach the Lord in simplicity, love the truths of the Word as they understand them, and sincerely try to do the goods to which that understanding leads? Are there not husbands and wives who will to become one in affection and thought and in all things of life, and who, despite Christian doctrine, long for eternal reunion after death with a beloved partner who has predeceased them? Can we say that there is nothing of the conjugial in such marriages! Surely not!
     This is no concession to the idea of permeation. There is a distinction on earth between being led into conjugial love by the Lord through the Writings and being led toward it by Him through other means. But this leading toward can bring real happiness. Although the goal is not seen, there is an approach to it. May we not apply to those in this state something said in the Writings in another context?-For the first time Christianity itself is beginning to dawn. Formerly it has existed in name only, and with some only as a kind of shadow. We know what we hope for; they hope for that which they do not yet know. There is with them only a foreshadowing of conjugial love. But when the shadows are dispelled and they stand in the clear light of the spiritual sun, they will receive from the Lord with joy in its fullness that conjugial love for which the\r have been prepared secretly in their marriages.

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DIRECTORY 1969

DIRECTORY Editor 1969

     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; Mr. William B. Alden; Mr. Gordon Anderson; Mr. Lester Asplundh; Mr. Robert H. Aspundh; Mr. Horace W. Brewer; Mr. David H. Campbell; George C. Doering, Esq.; Mr. Charles H. Ebert, Jr.; Mr. Alan B. Fuller; Mr. Alfred H. Hasen; Mr. Kent Hyatt; Mr. William R. Kintner; Mr. Edward B. Lee, Jr.; Mr. Willard McCardell; Mr. Lewis Nelson; Mr. Garthowen Pitcairn; Mr. Lachlan Pitcairn; Mr. Stephen Pitcairn; Mr. Oliver I. Powell; Mr. Owen Pryke; Mr. John W. Rose; Mr. Roy H. Rose; Marlyn F. Smith, Esq.; Mr. David H. Stebbing; Mr. J. Ralph Synnestvedt, Jr.; Mr. Ray Synnestvedt; Mr. Robert E. Walter; Mr. George H. Woodard.

     Honorary Life Member: Right Rev. George de Charms.

     Council of 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

427

     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, 1913; 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 Pastor of the Immanuel Church Glenview, Illinois. Headmaster of the Secondary School. Address: 2700 Park Lane, Glenview, Illinois 60025.

     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 Colchester Society. Address: 30 Inglis Road, Colchester, England.

     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 Detroit Society. Address: 280 East Long Lake Road, Troy, Michigan 48084.

     COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd Degree, October 30, 1966. Pastor of Sharon Church, Chicago. Visiting Pastor, Madison, St. Paul-Minneapolis Circles, St. Louis Group. Address: 5220 North Wayne Avenue, Chicago, Illinois 60604.

     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 677, 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.

     HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Address: R. R. 1, Blair, Ontario, Canada.

     HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965; 2nd Degree, January 26, 1969. Visiting pastor to the Pacific Northwest, resident in Dawson Creek, British Columbia, Canada. Address: 1108 96th Avenue, Dawson Creek. British Columbia, Canada.

428

     HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 11, 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, 1951. 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. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Jonkoping and Oslo Circles. Editor of Nova Ecclesia. Address: Aladdinsvagen 27, 16138 Bromma, Sweden.

     ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Address: 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. Pastoral Assistant to the Bishop. Address: Bryn Athyn, Pa. 19009.

     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1910. 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. Address: 3375 Baldwin Road, Huntington 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 Circles in Paris and The Hague. Address: 135 Mantilla Road, Tooling, London, S.W. 17, England.

     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Carmel Church, Blair, Ontario. Address: R. R. 1, Blair, Ontario, Canada.

     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.

     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: 3809 Enterprise Road, 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. Address: Bryn Athyn, Pa. 19009.

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     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: Turesensgade, 23, 5TA, 1368 Copenhagen, Denmark.

     FIGUEIREDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janiero Society, Brazil. Address: Rua Henrique Fleiuss 155, Apt. 405, Tijuca, Rio de Janeiro, Brazil.

     ROGERS, NORBERT BRUCE. Ordained January 12, 1969. Visiting Minister to the Connecticut Group. Instructor in Religion and Latin, Academy of the New Church, Bryn Athyn, Pa. 19009.

     SMITH, CHRISTOPHER RONALD JACK. Ordained June 19, 1969. Assistant to the Pastor of the Olivet Church, Toronto, Canada; Visiting Minister to the Montreal Circle. Address: No. 302, 346 The West Mall, Etobicoke 652, Ontario, Canada.

     Associate Member

     WEISS, JAN HUGO. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Address: 2650 Del Vista Drive, Hacienda Heights, California 91745.

     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, E.C. Demerara, Guyana.

     South African Mission

     Pastors

     BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Government School, P.B. 9912, Ladysmith, Natal.

     MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965. Pastor of the Enkumba Society. Address: Enkumba Bantu School, P.B. Bulwer, Natal.

     NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent. Resident Pastor of the Clermont Society, Visiting Pastor of the Rent Manor 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 the Greylingstad and Balfour Circles. Address: 159, 111th Avenue, Alexandria Township, Johannesburg, Transvaal.

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     ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the KwaMashu Society and Mission Translator. Address: H.602, KwaMashu Township, P.O. KwaMashu, Natal.

     Candidate

     MBATHA, ALFRED BHEKUYISE. Authorized 1965. Assistant to the Pastor of the Alexandria Society. Address: 159-11th Ave., Alexandria Township, Johannesburg, Transvaal.

     Societies and Circles
Societies
BRYN ATHYN CHURCH                     Rt. Rev. Willard D. Pendleton
CARMEL CHURCH OF KITCHENER, ONTARIO      Rev. Frank S. Rose
COLCHESTER SOCIETY, ENGI.AND               Rev. Bjorn A. H. Boyesen
DETROIT SOCIETY, MICHIGAN               Rev. Geoffrey S. Childs
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. Robert H. P. Cole (Resident)
STOCKHOLM SOCIETY, SWEDEN                    Rev. Kurt P. Nemitz
WASHINGTON SOCIETY, D. C.               Rev. Frederick L. Schnarr

     Circles                         Visiting Pastor or Minister
COPENHAGEN, DENMARK                     Rev. Kurt P. Nemitz
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. Donald L. Rose
JONKOPING, SWEDEN                         Rev. Kurt P. Nemitz
MADISON, WISCONSIN                    Rev. Robert H. P. Cole
MIAMI, FLORIDA                         Rev. Roy Franson
MONTREAL, CANADA                         Rev. Christopher Ronald Jack Smith
NEW YORK, N. Y.                         Rev. Daniel W. Goodenough
NORTH JERSEY                         Rev. Daniel W. Goodenough
NORTH OHIO                              Rev. Erik Sandstrom
OSLO, NORWAY                         Rev. Kurt P. Nemitz
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
TRANSVAAL, REPUBLIC OF SOUTH AFRICA      Rev. Peter M. Buss
TUCSON, ARIZONA                         Rev. Geoffrey H. Howard

431

     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 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 be come a Society by application to the Bishop and formal recognition by him.
     WILLARD D. PENDLETON,
          Bishop

     Committees of the General Church
                                                  Chairman
British Finance Committee                    Rev. Bjorn A. H. Boyesen
General Church Publication Committee           Rev. Robert S. Junge
General Church Religion Lessons                    Rev. Norbert H. Rogers
Nominating Committee                          Mr. Lester Asplundh
Orphanage Committee                          Mr. Philip C. Pendleton
Pension Committee                              Mr. Garthowen Pitcairn
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. 19009 except the following: Rev. Bjorn A. H. Boyesen, 30 Inglis Road, Colchester, England

     Mr. Garthowen Pitcairn, 600 Woodward Drive, Huntingdon Valley, Pa. 19006

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Church News 1969

Church News Various 1969

     HURSTVILLE, AUSTRALIA

     The church building wears its new coat of Goranotex and new paint very proudly. It is a real pleasure to see it looking so smart and cheerful The old paintwork had deteriorated very rapidly in recent months. The men, young and not so young, co-operated in the money-saving painting job.
     Mr. Norman Williams, O.B.E., formerly of Colchester, and serving the British Council in Australia, passed into the spiritual world in January this year. He was known to several members of the Hurstville Society as a thoughtful New Church man and a charming gentleman.
     It was a pleasure to greet Mr. Barrie Ridgway and his wife (formerly Christine Pryke), who arrived in March to settle in Canberra. They will join a growing little band of New Church people in the national capital, so they should not be lonely.
     Our pastor, the Rev. Douglas Taylor, is getting a heartening response from his radio talks. A few visitors are coming to Sunday services, some traveling from suburbs distant from Hurstville. It is pleasing that some listeners are writing for more literature. The pastor took a bold step in inviting a considerable number of interested people to the Nineteenth of June banquet. It was necessary to hire a hall as it was realized that the church would not be large enough. However, inclement weather (intending migrants please ignore) kept some away; but there were fourteen visitors and the banquet was a very happy occasion. Mr. Neville Heather of Umina, north of Sydney, gave a short address in which he spoke of his first impressions of the New Church. What he had felt, he said, was the need in the first place for the Writings to affect one personally. Mr. Hugh Keal spoke of his becoming gradually aware of the truths of the new revelation. The Rev. Douglas Taylor spoke on "Gates to the New Jerusalem," telling how others had come to accept the Heavenly Doctrine and had joined the church. People seemed loath to leave, staying some time alter the banquet in friendly conversation. We were pleased to have with us that evening Mr. Michael Lockhart of Bryn Athyn, who is globe-trotting.
     Two young Australians will soon be packing to leave for Bryn Athyn. They are Gai Simmons of Sydney, and Ruth Womersley of New Guinea. We are sure that the Academy and the girls will be good for each other.
     NORMAN HELDON

     KITCHENER, ONTARIO

     On August 20, 1968, our new pastor, the Rev. Frank S. Rose, his wife Louise, and their five lovely children arrived in Caryndale in a humid heat wave. We hope they found our welcome as warm as the weather. At a welcoming reception at the church the Society surprised them with two wheel-barrow loads of groceries with which to set up house. This was the beginning of a very busy and successful society year.
     The fall season begins with school opening. To commence a new term with a new headmaster at the helm and the addition of the five delightful Rose children to our growing school proved a memorable occasion.
     The fall season was particularly active this year for the ladies; for, in addition to our regular classes and annual fall rummage sale, we busily prepared for a Christmas Bazaar in November. It proved to be one of the gala occasions for the whole family, and was quite remunerative for the coffers of the Woman's Guild as well.

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     Under the guidance of our new pastor the young people's group has enjoyed a particularly successful and active season. In addition to regular Sunday afternoon classes and sports activities in the church hall, the group hosted two young people's weekends, one in October and one in March, at which they entertained boys and girls from both the Toronto and Detroit societies. These weekends included doctrinal classes, meals enjoyed together, and attendance at Sunday morning church services, plus many active social events, such as barn dance in a real barn, a cook-out with snowball fight, a hike, a picnic and parties.
     For many the season was topped off by attending the first session of the Maple Leaf Summer Academy, which our pastor hopes he will be able to organize as an annual event. This first session was held at a summer lodge in the beautiful Muskoka Lakes area in late June. Classes were held each day under a faculty of three New Church ministers for about fifty New Church students. They were fed and looked after by a New Church staff, and in between enjoyed lots of summer sports and recreation despite cool weather. The school was acclaimed a great success by both staff and students.
     Sprinkled throughout the season many visitors came and went. Each visit was a useful and delightful occasion in its own way. In November, Mr. and Mrs. Leonard Gyllenhaal, Mr. and Mrs. James Junge and Mr. Bruce Fuller were welcome guests at Friday supper, the men giving us a special talk on the new General Church financial plan. On the following Friday the Rev. Martin Pryke and his wife were our guests. Mr. Pryke addressed us as Executive Vice President of the Academy on "The Academy Today, Its Students, Faculty, Curriculum and Building Program." In January the Rev. Daniel Heinrichs visited his parents for two weeks while on this continent to attend the Annual Council Meetings. The Society benefitted as he kindly held two Friday classes and conducted a Sunday morning service.
     Our loved former pastor, the Rev. Norman Reuter, and his wife were honored guests for a week in the spring. Mr. Reuter was the speaker at the Sons' Annual Ladies Night. With the aid of slides he gave us a picture of his work and travels. He addressed a monthly meeting of the Women's Guild, preached on Sunday, and assisted with the young people's weekend then in session. The Rev. Harold Cranch kindly came from Toronto on two successive Fridays to give two missionary classes on Archeology. In May, the Rev. Louis B. King was able to pay us a quick visit and preach during the Sunday service, for he was spending a week in Toronto taking a leading part in meetings held for all New Church teachers in this area. Our local teachers were able to attend these meetings, and found them most useful and inspiring.
     A bright spot for both young and old among the cold days of February was the annual Theta Alpha Family Fun Night. This includes supper at the church for the whole family followed by a choice of activities geared to all ages, including participation in tournaments, games and movies.
     A particularly enjoyable occasion for the ladies in the spring was a beautifully arranged banquet hosted by Theta Alpha to which all the women of the Kitchener and Toronto societies were invited. The Rev. Frank Rose, our guest speaker for the evening, gave an interesting talk on "Time"; and the entertainment which followed took us back in time with a fashion parade of clothes our grandmothers might have worn, cleverly accompanied by a humorous dialogue.
     But for many the highlight of the season was the spring concert, with a program prepared jointly by the Carmel and Olivet societies and presented one Sunday afternoon in the Carmel Church hall and two weeks later in the Olivet Church. Over eighty people whose ages ranged from seven to seventy took part in the twenty-nine instrumental and vocal numbers on the program. This was a new venture, and it proved very useful for our two societies to share in an activity together.
     Another innovation this spring was a men's study weekend held in cottages at Lake Conestoga.

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The purpose of the weekend was to enable those who attended to study intensively and then discuss together a portion of the Writings and enjoy a few relaxed social hours together. The twelve men who attended felt that they benefited greatly from the four sessions. They came away feeling that they had penetrated more deeply into an understanding of the doctrines studied, and that they had a more friendly, sympathetic understanding of the other men present. They hope this type of men's retreat can be repeated.
     During the season four of our elderly members, Mrs. John Evens, Mrs. Harold Kuhl, Mr. Carl Roschman and Mr. Maurice J. Schnarr, were called to the spiritual world. Each will be remembered and missed by their family and friends in the Society, each for different qualities, loves or uses performed; but we rejoice that they have been released from their sick and feeble earthly bodies and are now able to lead more actively useful lives in the spiritual world with youthful vigor once again.
     Our little community continues to grow far more quickly than the most optimistic estimates of a few years ago. We now have twenty-one established homes, and seven more houses will be under construction this summer. Before fall, our members will pass the first hundred mark and will begin climbing toward the second hundred. As most of our available lots were sold, work was started on an extension of Evenstone Drive in June. Nine new lots will soon be ready for sale. During the year, four farms adjacent to the south end of our present property were purchased by the Glencairn Foundation for our future use. It fills us with awe that others have faith in our dream that our humble beginnings will grow into a large New Church Community with a Canadian center of New Church education, and have reserved the land to make the possible.
     RITA KUHL BRUECKMAN
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

Visitors to Bryn Athyn for the opening exercises of the Academy schools, 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.

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EASTERN CANADA DISTRICT ASSEMBLY 1969

EASTERN CANADA DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

     The Eastern Canada District Assembly of the General Church of the New Jerusalem will be held at Toronto, Ontario, September 26-28, 1969, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
MIDWESTERN DISTRICT ASSEMBLY 1969

MIDWESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

Editor 1969

All ex-students, members and friends of the General Church and friends of the Academy are invited to attend the 53rd Charter Day exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 16-18, 1969. The program:

Thursday Evening-To be announced later
Friday, 11 a.m., Cathedral Service with an address by the Rev. Frank S. Rose
Friday Afternoon-Football Game
Friday Evening-Dance
Saturday, 7 p.m., Banquet. Toastmaster: the Rev. Martin Pryke
SONS OF THE BRIDECHAMBER 1969

SONS OF THE BRIDECHAMBER Rev. ERIK SANDSTROM 1969

NEW CHURCH LIFE
VOL. LXXXIX OCTOBER, 1969           No. 10
     "And Jesus said unto them, Can the sons of the bridechamber mourn, as long as the Bridegroom is with them", but the days will come when the Bridegroom shall be taken from them, and then shall they fast." (Matthew 9:15)

     In a conventional Jewish wedding in ancient times there would be a friend of the bridegroom, sons of the bridechamber, and maidens accompanying the bride. The duties of the bridegroom's friend were weighty and many. Sometimes he would even take the place of a parent and negotiate the marriage at the outset. He was the chief agency of communication between the betrothed parties prior to the wedding, and he made the preparations for the marriage feast. In some cases he also presided at the feast. Finally he escorted the married pair to the bridal chamber. Once the marriage was over, however, he had no special duties to perform. John the Baptist alludes to this custom when he says: "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease."*
     * John 3:29
     The sons of the bridechamber were especially those who accompanied the bridegroom, when he set out from his father's house, or from his own house, in order to fetch the bride. Since the wedding was usually in the evening, the party would carry lamps. At about the same time the bride would start from her father's house, attended by maidens who also carried lamps, and this group of women would go to meet the bridegroom.

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There is reference to this tradition in the Lord's parable of the kingdom of heaven, which, He said, can be likened unto "ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him."*
     * Matthew 25:1-6
     The two processions having met, the bridegroom would conduct his bride and the whole party to the marriage feast, which sometimes lasted for several days. Since this feast was frequently the bridegroom's responsibility,* therefore in common speech any guest, even one of the bridal procession, might be numbered among the "sons of the bridechamber"-a phrase which thus, in its wider connotation, became synonymous with the wedding party.
     * See Judges 14:10

     In our text the Lord is, of course, the Bridegroom, and His followers are the sons of the bridechamber, or the sons of the wedding. His words are directed to the disciples of John the Baptist, for it was these who came to Him, saying, "Why do we and the Pharisees fast oft, but Thy disciples fast not?"* Now the disciples of John were the followers of him who had called himself the "friend of the bridegroom." Thus it was that the rebuke which the Lord administered to them had special overtones when He said: "Can the sons of the bridechamber mourn, as long as the Bridegroom is with them?"
     * Matthew 9:14
     At the same time, however, He introduced a more sorrowful note foreboding evil-a sentiment normally out of context in a reference to a marriage feast. He added: "But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast." This was said of the crucifixion. He, as Bridegroom, had gone forth to meet His bride: the church that began to find a timid place in the hearts of some. But at the very time when the wedding guests expected a feast-recall the joyous procession on Palm Sunday-their expectations were cruelly changed to mourning and despair. Then feasting was turned into fasting.
     But beyond His rejection by the Jews the Lord also foresaw how the Christian Church would depart from Him. Then it would seem to the remnant of that church, as it did to the disciples in the beginning, that the Lord was taken away from them. Yet while warning of sadness to come He also implanted hope. In a similar reference He said: "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy."*

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Isaiah, too, in the days of old struck the same theme, saying: "The spirit of the Lord God is upon me . . . to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness."**
     * John 16:20
     ** Isaiah 61:3
     These words look to the New Church, to the Lord's return advent. In a sense they are timeless, as are in their inner contents all the sayings of the Lord, and all the rest of the Word; for while the Lord's first advent, and then the crucifixion and the resurrection, took place in time, and while the second advent also became an objective reality in time, yet the ordered accounts have their timeless parallels in the states themselves which develop in a regenerating man. He, too, has an initial vision of the Lord, walking with Him in the way while listening to His words; and he, too, thrust into states of temptation, suffers an apparent loss of his trusted Master; yet, again, he, too, if faithful, will experience the joy of the Lord's return. At that time the sons of the wedding will have no cause for mourning. The promise is: "But I will see you again, and your heart shall rejoice, and your joy no man taketh from you."*
     * John 16:22

     That joy comes into its fulness in conjugial love. The general reference in our text is to the church. The bride is the church itself; and the sons of the wedding are all the things with man that make up the church in him, that is to say, all the things of affection and belief which follow the
Lord, as the sons of the wedding would follow the bridegroom. But the conjugial makes one with the church, even as the Writings teach: "Conjugial love is according to the state of the church because according to the state of wisdom with man."* Hence it is that the sons of the wedding are at the same time those who are capable of receiving truly conjugial love. That they shall have it is firmly promised, yet with a condition attached: "After His advent, conjugial love will be raised up anew by the Lord, such as it was with the ancients; for this love is from the Lord alone, and is with those who are made spiritual by Him through the Word."**
     * CL 130
     ** CL 81e
     The reason the church and conjugial love make one is that each is the result of conjunction. Moreover, there are not two conjunctions but one. For if the conjunction that makes conjugial love is examined interiorly it is found to be the same as that which builds the church in man.

440

This can be understood if it is realized that conjugial love and true marriage are established, not only between a husband and wife, but also within each of them. There must be a marriage within the mind itself. It is a marriage of good will and a clear and enlightened understanding. This also means that when a person is single in this life, conjugial love may exist in him or her in a state of preparedness; and if so, the full marriage will be provided in heaven.

     Another word for essential conjunction is, regeneration. This is a process that cannot take place without the truths that govern both heaven and earth, that is to say, the truths of the Word. The mind of man is not born into conjunction. He learns to understand what is good and true, but he wills something else. He receives a conscience, but it is to him an adversary. Later in life there is even an open conflict between the will that loves self and the will that speaks from conscience. Hence it is clear that the mind is not one, but divided. Yet it is made one when one of these wills gives way to the other. Even a hellish mind is in that sense one, for it has only one will-or one lust*-and adjoined to it its own oscillating reasoning. Nor is it permitted in the other life to have a divided mind. But the man who overcomes in his interior conflict by compelling his pitiful, narrow, proprial will to withdraw is blessed with internal peace. He has peace, because his mind is born of the reality of creation. The truly human will that becomes his loves the uses of creation, and it takes to itself the truths that will teach it concerning these uses and guide it. Thus the understanding and the will in him make common cause, that is to say, they act together, or are conjoined.
     * See HD 33
     Now it is not only a truth of religion but also a rational truth that this cannot be accomplished unless the Lord is known and worshiped. The reason is that He is reality itself, for His own soul is very Life. The spiritual sun is from Him, and that sun is nothing but His own love and His own wisdom radiating forth as the life-giving heat and light of all the universe. In the world He took on flesh, so that His lips might reveal His wisdom, and His hands His love. It was thus that the Divine became visible, and thus that the Lord of creation became God-with-us. How, then, is it possible to know reality without knowing Him? And how can anyone fit his life into the structure of reality, and find peace, without following Him? That is why the saying that the church is from Him, that regeneration is from Him, and that conjugial love is from Him, is not just a pious utterance of professionals! It is a true saying.
     In this light it may be seen that conjugial love descends, and that it descends according to ordered steps.

441

There is an ascent, too, but this is by way of response or return. The origin is never from below. It is wicked and stupid to think that the conjugial is from the body. The case may be compared to an echo, or to the full and beautiful tone that returns from the sounding box of a musical instrument when its strings are plucked or gently stroked. Yet the conjugial return is not only from the physical realm but from the whole natural mind, that is, the whole conscious mind, when that mind is ordered in truth and in use. Hence it is that angels, and couples on earth in so far as they are regenerating, are in perpetual though varying states of interchange and inter-play of minds. Not only do they say that married partners ought to think and will each as the other, but they also do so think and will. It is provided that it shall also be possible for this inter-play to reach at times its own fullness.

But before there can be any ascent, or return, there must be the descent. We say that the Lord united His Human to His Divine, and we acknowledge that the conjugial is from the Lord's Divine Human. But an academic acknowledgment is not an effective origin. On the other hand, the ability to see the eternal Divine in the Lord's Human, and to worship and follow Him because of what is seen and understood, is such an effective origin. It is thus that the conjugial begins to come down to a man or a woman. The next step is the building of the church in the mind. This takes place when man forms principles of life from truths learned and rationally comprehended, and when the affections of heaven flowing down with Divine life within them find their friends and consorts in those principles of life. For it is thus that the will latent in conscience is brought forth and is established in its own true ideas and its own creative actions. What is now happening is that the truths of the Word contained within the man's understanding of the Word are conjoined with the Divine good which is covered over with the influx of angelic affections and with the resulting affections of the man himself. Hence the marriage of the Lamb, that is, the conjunction of the church with the Lord. But it is clearly seen that out of this conjunction evolves also the conjunction that is man, in other words, the conjunction of his own conscious will and his own conscious understanding. These two steps are not identical, but one follows from the other. For the naked Divine truth and the pure Divine good are beyond the touch of any man; but since these two are conjoined in man when meeting by means of his understanding of Divine truth and his affection of Divine good, therefore the Divine marriage itself sanctifies the marriage of his will and understanding and gives it eternal life.

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     Now the conjugial is the warmth and the ready light of the mind. It but waits for a partner of a like mind. And one is being provided by the Lord, for to do so is the inmost purpose of His government, which is that of infinite love and infinite wisdom. Regeneration opens the channels for His influx, and it is thus that He can give.
     Yet the growth of the Lord's New Church is slow both as to numbers and as to essence. Hence many obstacles are in the way of Providence. Some of these obstacles are raised by the man himself, others are made by other men. In the final view the whole world affects each man, for it is of order, because of necessity, that the whole of mankind shall be governed and led by the Lord as a unit. Hence some men and some women who are being internally prepared may not meet their consort in this life. Also, it cannot be assumed that all marriages contracted in this life will prove to be eternal, not even when the Lord is known and a measure of acknowledgment is accorded to His now opened Word; for regeneration, too, is slow, and may, perchance, never see its first step, which is self-examination and repentance of life.
     Nevertheless, the days of mourning and fasting are numbered. The Bridegroom who was taken away has returned. And blessed are the sons of the wedding, for it is these who are called to the marriage supper of the Lamb. Amen.

     LESSONS: Isaiah 62. Matthew 9:1-17. Conjugial Love 81.
     MUSIC: Liturgy, pages 482, 510, 481.
     PRAYERS: Liturgy, nos. 51, 145.
JEWEL OF HUMAN LIFE 1969

JEWEL OF HUMAN LIFE 1969

"The conjugial of one man with one wife is the jewel of human life and the inner homestead of the Christian religion. These two points have been demonstrated universally and particularly in the preceding part on Conjugial Love and its Delights of Wisdom. It is the jewel of human life because the quality of a man's life is according to the quality of that love with him, for that love constitutes the inmost of his life; for it is the life of wisdom dwelling together with its love, and of love dwelling together with its wisdom, and hence it is the life of the delights of both; in a word, a man is a living soul by means of that love. Hence it is that the conjugial of one man with one wife is called the jewel of human life." (Conjugial Love 457)

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TRUE AUTHORITY AND HUMAN FREEDOM 1969

TRUE AUTHORITY AND HUMAN FREEDOM Rev. DAVID R. SIMONS 1969

     (The second of four articles.)

     2. The Structure of Rational Values

     In our last article we spoke of the breakdown of traditional concepts of authority and of the need for a new kind of authority which can meet the demands of a rationally oriented age, an authority which would relate to the deeper needs of human life. We postulated that the Writings contain this rational authority, but that it is one thing to know the truth and quite another to see its applications to the problems of everyday living. We emphasized that each generation must go to the Heavenly Doctrine for itself, must question existing ideas and forms of application in its light, and must work to discover the relevance of this new body of truth to their own lives.
     It is the very nature of the Writing to inspire reflective, rational thought. They call us to "enter intellectually" into the solution of all mysteries.* They invite us to go back to the source and origin of all aspects of our lives-of language and communication, of order and morality, of customs and values, of the relation of the internal man to the external, of man's relation to his neighbor and his God; and in so doing they challenge us to order the externals of our lives so that they are in harmony with genuine internals, so that there may be a correlation and correspondence, so that we may discover and delight in the freedom for which we were created.
     * TCR 508
     The Lord does not want to do our thinking or our acting for us. Although His life is the source of all our thoughts and actions-the good coming directly from Him through heaven and the evil indirectly by way of the bells where it is twisted and perverted on the way-nevertheless, He wills that we shall think and will entirely as-of-ourselves, He wants us, urges us, to use the gifts of life as our own, that is, to respond freely to His gifts.
     That the Lord wants us to use our minds is very clear from the challenges of Scripture: "Come now, and let us reason together, saith the Lord. . . ."* "How long halt ye between two opinions?

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If the Lord be God, follow Him: but if Baal, then follow him."** In the New Testament the same Lord says: "Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you."*** And in the Heavenly Doctrine He invites the rational man to "enter intellectually into the mysteries of faith."**** "To think from truth is the truly human principle and therefore the angelic; and this truth is that man does not think from himself, but that it is granted him by the Lord to think to all appearance as if from himself."***** The very phrase "hence it is evident" so often repeated in the Writings-at times to our frustration-expresses their essential spirit: namely, of wanting man to see that a thing is so for himself. Thus revelation in all its forms is a call for man to use his God-given abilities to learn the truth that he may become free.
     * Isaiah 1:19
     ** I Kings 8:21
     *** John 15:15
     **** TCR 508
     *****DP 321:5

     The as-of-self use of our own minds-thought, reflection, and decision making-these things are precious in the sight of the Lord. The delight of discovery, accomplishment and progress on all planes gives life its savor, zest and satisfaction. A sense of growth and development of skills is central to an individual's well-being. For the Lord wills that we shall have freedom, that life shall be entirely our own. And He who wills our freedom wills our rationality as well, since He knows that we can only be genuinely free if, and to the degree in which, we know the truth. The Lord has provided that our thoughts and acts may be relevant, that is, that they may relate to reality-to what is fixed, constant and sure.
     Because He knows that left to our own devices we will flounder, stumble and fall, the Lord holds out a helping hand. Human prudence unaided by any fixed truth is misled by fallacies, appearances and downright falsities of every kind. The natural mind which thinks from its own native loves cannot but plunge into falsity and evil. The undisciplined, unguided mind, as is so clearly evident in our modern times, like some ancient witch-doctor, conjures up all kinds of fantastic ideas and hallucinations. It expatiates on a godless universe. It ratiocinates that God has abandoned His creation, even that He is dead. Pragmatic thinking seeks out random laws of probability to work the miracles of creation and human life. When man thinks from his own natural loves, he fabricates a purposeless existence and a morality which gives license to his own animal drives. Religionless thought stimulates the indulgence in the appetites of the senses and exploration into every conceivable hell. These are the spheres of the world which pour in upon our youth.

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This is the morality of the natural mind which rejects any insinuation that there is order, that there are laws, that there must be controls over our animal drives, or chaos, hell and destruction will follow. This is not a new morality, but the recapitulation of original sin.

     Youth says: "I want to explore myself"; "I need time to explore myself." The reply is: "Read the Writings! If you want to know your potentialities for good, the angelic heavens are fully revealed. If you seek to discover your hereditary potentials for evils of every kind, read the second half of Conjugial Love or about hell in the work Heaven and Hell. Since the Writings have been given, man need no longer explore himself directly, as is suggested. The dilemma of our age is a dilemma which the Writings have foreseen and for which they have been given. They have the power to reveal the weaknesses of the natural mind of man and bring the medicine that can cure them.
     The results of natural thought unaided by revelation are clearly defined by Professor Seymour L. Halleck (Professor of Psychiatry at the University of Wisconsin),* who asks: "Is there a value crisis in America?" It is his opinion that "we are moving toward a crisis related to the manner in which values are generated and maintained in a changing world. As old values are attacked we are not creating new ones to replace them. There is a real danger that values of any kind may be losing their power; that young people in particular, may find themselves existing in a valueless world.
     * See the Sunday Inquirer January 26, 1969, Sec. 7.

     "There may be an inherent rightness in doing away with traditional value that seem irrational and cannot be justified. Yet, if such values are indiscriminately destroyed before they are replaced by more rational values, our society will experience an unprecedented degree of chaos. Those who are entrusted with teaching of values in our society-educators, theologians, law enforcement officers and parents-seem totally unprepared to move from dogmatic to rational presentation of value systems. As their authority is threatened, some resort to preaching and exhortation rather than rational reflection. Our youth responds with despair and violence.
     "Youth is increasingly capable of recognizing the arbitrary nature of power and values which are imposed upon them by their elders. It is likely that they will continue to use their new knowledge militantly to search for more rational values and for more pragmatic divisions of power. But even as they attack the adult world they become trapped in destroying themselves. For if they make their parents irrelevant, they will surely make themselves irrelevant."*
     * Ibid

     We would agree with the challenge of this timely article, and we ask ourselves how shall we evaluate and weed out those which are irrational?

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We, who believe we possess rational truth from the Lord, are given a clear responsibility and a challenging opportunity to go to the source of all spiritual and moral order, and to derive solutions and answers. From the Writings, ministers and teachers and parents and youth can discover rational principles from which to think and act for the establishment of an order which is free from superficiality and hypocrisy-external forms of order which reflect and mirror as fully as possible the internal order of heaven.
     In striving to do this we need to guard lest we, too, resort to mere preaching; failing to move from the dogmatic to the rational, failing to involve our youth, as it matures, in the task of discovering for itself the values and standards from which to live. When we pontificate, when our authority is too remote from the clear teaching of the Writings, when we fail to accommodate the truth in forms which stimulate thoughtful reaction, or when we impose rigid interpretations of doctrine and brittle forms of life without due sympathy and concern for their states, then our youth will close their minds and rebel against our leadership, even as do the youth of the world who have little access to true authority.

     Our endeavor to meet the states of youth must change with the times, must develop from experience. We must build a set of rational values from the Writings and then learn to communicate and pass them on to the next generation. We need to involve them in discovering, building and defining their own set of values. We tend to want to give a ready-made system to youth, when we should be challenging them to re-form their own. Relevance does not come from a lecture heard so much as from discoveries made, truth seen to fit in and work. Youth needs to be made aware of the manner in which all our values are generated and maintained, so that they may seek truth for themselves and be liberated. Our first task in this process is to seek for the genuine truth to become the structure of our values. Once what is fixed and sure has been established, then is the mind truly free. This is the constant from which we should proceed.
     In our search for spiritual truth, as in our search for natural facts, we need what is constant and fixed to guide our thinking. Once we discover this, we can launch out freely in many directions as from a base of operations. As our space ships in flight need a central point of reference, called a "platform," which is a stable plane which is kept constant by gyroscopic action, from which all directing of the capsule is made possible, so, doctrinally and in life, we need fixed planes of reference for our thought and action. These constants give our thoughts purpose and validity.

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Without these fixed guidelines, without some authority from which to think, thought and action become fantasy and purposeless motion. It is the sure knowledges of the principles of spiritual truth which set the New Church apart from others. It is the sight of rational truth in the Writings which brings new meaning and powerful purpose to those who will take up the challenge.
     The teaching is that

     "there are many constant things created in order that things not constant can have existence. The constants are the stated changes in the rising and setting of the sun and moon and of the stars. . . . As to the changes themselves which go on in the constant, the fixed and the sure, they progress to infinity and have no end; yet there is never one exactly the same as another. . . . [These fixed things] are provided in order that infinitely changing things may have existence; for the changing can have existence only in the constant, the fixed and the sure."* Applying this teaching about the created universe to the church and to the application of its teachings to life, we can see that we are free only when and insofar as we have "constants" of thought.
     * DP 190

     In terms of doctrine, that which is fixed, constant and sure is what have been referred to in the past as the "plain statements of the Writings," or what the Writings themselves call the "doctrine of genuine truth." This doctrine is present in all the Scriptures and provides enough clear truth for salvation. In the letter of the Word genuine truth shines through intermittently in the Old Testament, more clearly in the New Testament, and in the Writings most clearly. "The Word in its ultimates is like a man clothed with a garment, but with his face and hands naked; and where the Word is thus naked its goods and truths appear naked, as they do in heaven; thus such as they are in the spiritual sense. There is, therefore, nothing to hinder those who are enlightened by the Lord from seeing, or to hinder those not so enlightened from confirming [when they hear it from the enlightened], the doctrine of genuine good and genuine truth from the sense of the letter of the Word."*
     * AE 778
     By the doctrine of genuine truth is meant the broad general truths which are unequivocally clear to affirmative minds. They are the axioms of faith which sincere readers of the Writings have in common. These clear general truths are the authority from which New Church men are to think and act. They are sometimes referred to in the Writings as the "primary truths" of religion.

     "[The mind is first] formed by the Lord by means of primary truths, that is, by means of general truths, in which and from which are the rest. Primary truths are: that there is one God, that the Lord was born a man that He might save the human race, and that there is a heaven and that there is a hell, that those come into heaven who have lived well, and those into hell who have lived ill; also that love to God and love toward the neighbor are the commandments on which the rest hang, and that this love is impossible except through faith.

448

These and the like are primary truths, and under them [all other truths] are set in order according to the heavenly form, thus by degrees [they] cause the life of heaven to be in the man, and cause him to be as it were a heaven in a small image . . . thus to be with the angels."*
     * AC 8773

     With the individual, all his thinking is valid and relevant only in so far as it relates to these primary or general truths. They are to become the authority from which he is to think. They are the constants of his mind.
     It may be felt that knowing these general truths, having them spelled out to us in so many words, would infringe on our freedom of thought and discovery. Yet the reverse is true: no one can think rationally without them! No valid thinking, that is, thinking which relates to what is spiritually real, can be done apart from them.

     On another plane we might ask, does it restrict or inhibit freedom of thought and action in the outside world to know the constants of nature? Is the scientist inhibited by his knowledge of the general laws of nature? Does such knowledge dull his research or hamper his ambition? On the contrary, on both the natural and spiritual planes, the known, the fixed and the sure is the stepping stone to the discovery of the unknown. The knowledge of the doctrine of genuine truth in the Writings is the first step towards intelligence and wisdom.
     The Lord provides the doctrine of genuine truth as guidelines for straight thinking, but this truth is open-ended so that man is free to "enter into" it from individual initiative and creative insight. This freedom is illustrated by the men of the Most Ancient Church who, although they were given general principles of truth by direct revelation, were free to confirm them by their own individual perceptions. In this way they exercised their freedom and found their delight.

     "The Most Ancient Church had immediate revelation from the Lord by contact with spirits and angels, as also by visions and dreams; whereby it was given them to have a general knowledge of what was goad and true. And after they had acquired . . . these general leading principles . . . [they were free to confirm them] by things innumerable, by means of perceptions; and these innumerable things were the particulars or individual things of the generals to which they related. Thus were the leading principles corroborated day by day."*
     * AC 597

     It is the privilege of New Church men to use their individual initiative and rationality in similar fashion, that is, to use their knowledge of general truth to lead them into the discovery of particulars and applications of truth. This is what the Lord meant when He said of His second coming, "When He, the Spirit of Truth is come, He will guide you into all truth."

     * John 16:13

449

In our next article we will go into a further aspect of what kind of an authority the Writings are and how they stimulate rational inquiry.
IN OUR CONTEMPORARIES 1969

IN OUR CONTEMPORARIES Editor 1969

     A recently arrived issue of the NEW-CHURCH HERALD contains a guest editorial, "Ministry in a Changing World," by the Rev. Paul V. Vickers, Principal of the New-Church College, which trains men for the Conference ministry. It deserves careful reading by all who are interested in the priestly use. In some respects, perhaps, Mr. Vickers goes further than we would care to go; but he shows a deep concern for the pastoral ministry as a ministry to people, and for presenting revealed Divine truth to men and women of all ages in a rapidly changing world.
     The June issue of the SONS OF THE ACADEMY BULLETIN offers, among many other interesting things, a well-reasoned article by Gregory Baker on Civil Disobedience. Mr. Baker does not attempt to solve the problem of civil disobedience, but he examines the subject in both an historical and a contemporary view. As he says, the subject is worthy of our considered thought, since civil disobedience is part of the confrontation between good and evil, and there may come a time during the fall of the Christian Church when the New Church man may be forced to consider the possibility of civil disobedience. This article might well serve as a starting point for such considered thought about the subject.
     UMCHAZI, the English edition of which was received recently, contains a sermon on "Conjugial Love" by the Rev. Daniel Heinrichs, a memorial address for the Rev. M. M. Lutuli, and notes by the Superintendent, the Rev. Peter Buss, which cover his visit to the United States earlier this year. Several regular features appear, and there are papers prepared for and read at the Winter School which, as always, make for interesting reading.
     "Law and Order-Freedom and Justice," an article in the NEW AGE, is especially valuable for its references to the Writings. "Law'n'order" has become a cliche which means different things to different people, and it behooves us to look into the true meaning of these terms.

450

TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. ELMO C. ACTON 1969

THE LORD THE REDEEMER AND REDEMPTION

     "The doctrine of redemption is as it were the treasury of all the spiritual riches or dogmas of the New Church."*
     * Coro. 21

     The Lord the Redeemer

     The first part of the second chapter of the True Christian Religion treats of the Lord the Redeemer and shows that Jehovah in the Human is the Redeemer. Many passages from the Old Testament, especially from the Prophets, are quoted to demonstrate that the promised Redeemer was Jehovah Himself. Nowhere is there any mention of a second person or of anyone else than Jehovah. The Human born of the Virgin Mary was Immanuel, God-with-us. The infinite and eternal God assumed a human and came down upon earth. Therefore that human is described as the "human by which God sent Himself into the world." The human conceived of God and born of the Virgin Mary is the Son of God.
     The soul induces a likeness of itself on the body. The Lord's soul was the infinite Divine itself, and the body born of this soul was truly the Son of God. The material in which the body was formed was from the mother, Mary, but the form itself of the body was from the Father. Now the Divine cannot be divided, and therefore that which was born from it of Mary was the human of the Father-the son of God. Not that the material body from the mother was Divine, but the human form induced upon that material was Immanuel, God-with-us. Hence the Lord on earth could say: "He that seeth Me seeth the Father."
     Jehovah in the human was the Redeemer. The name, Jehovah, stands for the Lord as to the Divine love. Therefore the Divine love in human form was the Redeemer. This is of great importance. For it was from the Divine love of the salvation of angels and men that the Lord was willing to be born as a man upon earth. Every act of redemption was an act of Divine love, and in the end the Lord became the Divine love in Human form.

451

     The assumed human was not Divine from birth. By a process of glorification it was successively made Divine until, in the resurrection, it became Divine even as to the "flesh and bones." All that was from the mother was rejected, so that in no sense could the risen Lord be called her son. Glorification was the process by which the Lord successively put off the human from Mary and put on a Human from the Father. In this work the Lord underwent two general states, called exinanition or humiliation and glorification. In states of humiliation He sustained the attacks of the hells, prayed to the Father as if to another than Himself, and through doing the will of the Father and victory in His combats successively put off the human from Mary and put on a Human from the Father, the Divine Human. In states of glorification He was in union with the Father and declared Himself and the Father to be one and the same. These alternating states continued throughout His life until by the passion of the cross all that was from Mary was completely put off, and He put on a Divine Human which was and is the Father-the Divine love-in Human form.

     In the prophecies the promised Messiah was called "Jehovah our Justice-usually translated "righteousness"-and it is believed by many that the Lord became "Jehovah our Justice" through obedience to God the Father, and especially through the passion of the cross. The Writings stress the point that the passion of the cross was not an act of redemption, but an act of the glorification of the Human. The Lord became "Justice" and redeemed man, not by the passion of the cross, but by fulfilling all things of the Word: by doing all things according to Divine order, and restoring to order whatever had fallen from order, for justice is Divine order itself.
     The justice of Divine order which the Lord became cannot be attributed vicariously to man. But as man lives according to order by obedience to the commandments he receives the Lord Himself as justice; and His justice is inscribed, adapted and conjoined to man, only as light to the eye or sound to the ear.
     The burden of this chapter is to show that in the Lord, God became Man and Man became God in one Person. The first chapter of True Christian Religion reveals the infinite and eternal qualities of God the Creator: the second chapter reveals that God the Creator became the Redeemer; that He descended and assumed a Human, and that by glorification He united Himself to the Father and the Father united Himself to Him, so that the Lord Jesus Christ is the one only God of heaven and earth, one in person and essence, in whom is the Divine Trinity of Father, Son and Holy Spirit.

452

"To show that the Divine Trinity is united in the Lord is the chief object of this work."*
     * TCR 108

     Redemption

     This section of the second chapter opens with the declaration that "redemption itself was a subjugation of the hells, a restoration of order in the heavens, and by means of these a preparation for a new, spiritual church."*
     * TCR 115
     This teachings concerning the work of redemption cannot be grasped unless the oneness of creation is perceived and the interdependence of the two worlds is understood. Creation is one; it is in the human form and all its parts are interdependent upon each other. Of that human form the Lord is the soul, the spiritual world is the mind and the natural world is the body. Of this form the soul alone is constant and perfect. In the spiritual and natural worlds-the spiritual world of angels and spirits, the natural world of men-there are continual changes, and what takes place in the one has a great effect upon the other.
     This relationship between the two worlds could not have been revealed except through a man who was in both worlds at the same time, and who could both see and experience what effect the one had upon the other. This was absolutely necessary to the revealing of the true doctrine of redemption. So the whole body of doctrine revealed to the New Church rests upon the fact that Swedenborg's spiritual eyes were opened and that he was fully and consciously present in both worlds.
     Within this experience the Lord revealed to him the oneness of creation and the interdependence of the spiritual and natural worlds, which is so necessary to the understanding of the doctrine of redemption. The testimony is:

     "The spiritual world and the natural are so closely connected that they cannot by any means be separated. This connection is especially in the interiors of men, which are called their souls and minds, the interiors of the good being connected with the souls and minds of angels, and of the wicked with the souls and minds of infernal spirits. This union is such that if angels and spirits were taken away from man he would drop dead as a log. In like manner angels and spirits could not continue to exist if men were taken away from them. This makes clear why redemption was effected in the spiritual world, and why it was necessary that heaven and hell should be reduced to order before a church could be established on earth."*
     * TCR 118

     The essential work of redemption took place in the spiritual world and was a redemption of angels and spirits as well as a redemption of men.

453

     The effect of this work upon men was not a removal of their interior evils and thus of a pre-ordained damnation, but a restoration of man's freedom and rationality so that he could freely choose to live the life that leads to heaven. By clearing the world of spirits from evil and disorderly states, and thus by restoring order in the heavens and the hells, the Lord opened the way for the influx of the heat and light of the spiritual sun from which man was and is able to exercise his innate faculties of rationality and liberty.

     "Before the Lord's coming hell had grown up so far as even to infest the angels of heaven, and also, by interposing itself between heaven and the world, to intercept the Lord's communication with men on earth, so that no Divine truth and good could pass from the Lord to man. In order that hell might be cleared away, and thus impending damnation be thereby removed, the Lord came into the world and dislodged hell, subjugated it, and thus opened heaven; so that He could henceforth be present with man on earth, and save those who live according to His commandments, and consequently could redeem and save them."*
     * TCR 579

     The passion of the cross, then, was not an act by which the Lord redeemed men, but was the last temptation by which the Lord conquered the hells, restored order in the heavens, and prepared the way for the establishment of a new church upon earth. As an act, it was an act of glorification-the last act by which the Lord put off all that was finite and from the mother, and put on the Divine Human. These two works, redemption and salvation, are one in regard to man's salvation. Redemption was the work by which the Lord in the Human saved man, and glorification was the work by which the Lord holds open the way of salvation, for by it He holds the hells in order and under subjection to Himself to eternity. "It is not to be believed that by redemption once wrought in the world all men have thereby been redeemed, but that the Lord is perpetually redeeming those who believe in Him and who obey His words."*
     * TCR 579
     "The goal of redemption, and the prize of the redeemed, is spiritual peace."*
          * Coro. 21:X

     Conclusion

     The perpetual redemption of those who believe in the Lord and obey His words is effected through the Holy Spirit. At the beginning of True Christian Religion it is said to be a general article of faith that God is one in Essence and in Person, in whom is the Divine Trinity, and that He is the Lord God the Savior Jesus Christ. To complete our picture of the Trinity in the Lord, and to show He perpetually redeems men, the third chapter of the work deals with the Holy Spirit.

454

MUSIC 1969

MUSIC Rev. FRANK ROSE 1969

     Music serves important uses in heaven and on earth. The description in Conjugial Love of the life of heaven shows that on festive days there are "concerts of music and song," with orchestras, choirs, soloists, all serving to refresh and relax the hearers. "Moreover every morning songs of the utmost sweetness sung by virgins and young girls are heard from houses around the public places, and the whole city resounds with them. Each morning some special affection of spiritual love is sung, that is, is expressed in sound by modifications or modulations of the singing voice; and this affection is perceived in the song as though itself were the song. It flows into the souls of the listeners, stirring them into correspondence with itself. Such is heavenly song. The singers say that the sound of their song is self-inspired and animated as though from within, and is delightfully exalted of itself according as it is received by the listeners."*
     * CL 17
     Music originates in the spiritual world, not in the natural world. It was not developed by science or worked out by art, but was learned through hearing and its exquisite sense. "Therefore it is clear that it does not originate from the natural world but from the spiritual world" and from the correspondence between the sounds of music and human affections." The angels sing spontaneously and without instruction. What is wonderful, they sing in choirs without a director, because they are caught up in the sphere of the music itself which moves and leads them."
     This is because music comes from the affections, and has power to arouse similar affections in those who sing or hear. For "every affection of the heart is attended with this; that it produces singing" and music." "All heavenly joy produces gladness of heart" and this is expressed by singing, and by playing musical instruments. "The heart, when full of joy, pours itself forth in singing. . . . All these flow spontaneously from the joy itself and for the reason that the whole heaven is formed according to the affections of good and truth . . . it is therefore formed also for joys."*
     * AE 326
     Music is a very important part of heavenly life.

455

Every day begins with song,* and they have concerts on festive days. People are prepared for heaven by reciting and singing in choirs because in this way they learn to have their affections and thoughts brought into harmony and unity. Their feelings long to be expressed and shared, and "singing exalts and causes affection to break out from the heart into sound, and show itself intensely in its life."**
     * CL 17, CL 55
     ** AR 279
     This is why music has always been recognized as an important part of worship. The sons of Israel, especially in the time of David, loved to sing to the Lord, and extend the range of their song with instruments of every kind. They loved especially to sing songs in praise of the Lord for His victories, and for His promised Advent. "For the ancients, who were of the Church derived a joy exceeding all other joys from calling to mind the Lord's promised coming and the salvation of the human race through Him."* The angels associated with them were in corresponding affections, for "they were then at the same time in glorification of the Lord. Therefore they who sang and they who heard the songs had heavenly gladness from the holy and blessed feeling which flowed in out of heaven, in which gladness they seemed to themselves to be as it were taken up into heaven. Such an effect had the songs of the church among the ancients."**
     * AC 8261
     ** AC 8261

     There is a delightful description in the Writings of certain African spirits who were associated with a congregation on earth. The singing "affected them with such delight that they too sang along with the congregation."* And then their ears were shut so that they no longer heard the people singing, but they were affected with a still deeper delight because they were associated with the angels who were with that congregation and felt something of their heavenly joy. The people on earth were singing a Psalm. This was to show the power of the ultimate sense of the Word, in this case the Word as sung in worship. There were times when Swedenborg was worshipping on earth and felt an association of delights from the spiritual world and the musical harmony of heaven, a harmony that is ineffable and is attended with an interior perception of gladness.**
     * SS 108
     ** SD 491
     On a number of occasions he was shown the effect of singing on certain spirits in the world of spirits. The spirits were given to hear a heavenly choir, and felt translated into the inmost heaven because carried outside of themselves. They perceived for the first time how much joy there is in heaven,* and said that they had never known such sweetness.

456

This applied even to spirits who were not good, showing the great power of music. They heard music "which so soothed the spirits that they scarcely knew but that they were in heaven, for they were exhilarated to such a degree as to be as it were transported out of themselves. . . . The spirits are so changed by it that they seem scarcely the same."** In that state even evil spirits "could neither think nor do any thing whatever of evil, because the delight penetrated to their interiors."*** This explains how David's playing the harp could drive the evil spirit from Saul.
     * SD 2109
     ** SD 1996
     *** See SD 1996, 1998

     This applies even on earth, for "in the life of the body also the evil may in a certain state be as it were carried out of themselves when they hear instrumental music, and can perceive as it were a heavenly sweetness."* What, then, of the power of music with the good!
     * SD 2112

     We noted earlier what was said about the power of music in the Ancient Church. "Such an effect had the songs of the church among the ancients. Such an effect also they should have at this day, for the spiritual angels are especially affected by songs which relate to the Lord, His kingdom and the Church."*
     * AC 8261
     It is not that music has the power to regenerate, but it does have the power to bring a person into a different state, to carry him out of himself, to exalt his affections, to withdraw him, if only for a time, from certain phantasies, to bring him into the sphere of heaven.
     We are often impressed with the rational order of the truths revealed by the Lord at His Second Coming. The prophecy is given, "Sing unto the Lord a new song," as foretelling the effect of the emotions of those who see these things and respond to them with great joy. Once again the man of the church can rejoice at the thought of the Lord's coming, His victories, His mercy, and His love; and can express his joy in songs of thanksgiving.
     Worship, to be complete, needs to provide an opportunity for the people to express their feelings and arouse their affections. In worship we ought to have moments in which the congregation seems to be uplifted as one man. Perhaps this is why the Psalmody has been so important to the worship of the church. The power of music is most strongly felt when the words agree with the affection of the harmony, and this is especially evident in those Psalms and Chants where the words of Scripture are put to music. If possible, the voice of instruments ought to be added as a way of extending and enlarging the range of the human voice, so that everything joins in the praise of the Lord.

457

Indeed, this is the theme of the last of the Psalms:

"Praise ye the Lord. Praise God in His sanctuary;
"Praise Him in the firmament of His power.
"Praise Him for His mighty acts;
"Praise Him according to His excellent greatness.
"Praise Him with the sound of the trumpet;
"Praise Him with the psaltery and harp.
"Praise Him with the timbrel and dance;
"Praise Him with stringed instruments and organs.
"Praise Him upon the loud cymbals;
"Praise Him upon the high sounding cymbals;
"Let everything that hath breath praise the Lord.
"Praise ye the Lord." (Psalm 150)
TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

The month of October, 1769, was one of severe trial for Dr. Beyer. His trials were not confined to the meetings of the Gothenburg Consistory, in which he was hounded for his belief in the Writings. In his fifties then, he was in poor health, "enfeebled by a chronic disease of the chest." Tragically, his wife, who was only thirty-one, died in childbirth, leaving him to care for five young children. As she lay dying she implored her husband and her eldest son-only a boy of twelve-to give up "Swedenborgianism." On the 18th of October he wrote to Swedenborg recounting these things.
Swedenborg had at the beginning of the month returned to Stockholm from England. On his arrival he learned that a box of copies of Conjugial Love had been sitting in Norrkoping for six months detained on ecclesiastical authority. He had immediately written to the House of the Clergy about the matter. When he heard from Dr. Beyer he sent him a letter that was to have wide repercussions; for at his suggestion Beyer had copies of it printed, and it sold very quickly in the city of Gothenburg. It is a fairly long letter which ought to be read in full, for the insights it gives into the situation at that time.* In part, the letter set matters straight on Swedenborg's reputation. It put the lie to the published rumor that he had been expelled from the city of Paris.

458

It showed that during that very month Swedenborg enjoyed the company and esteem of royalty and nobility, senators and bishops. But it brought to light the confiscation of the copies of Conjugial Love and lamented the spiritual darkness of the Swedish nation and the resistance against "everything of the New Church which belongs to the understanding or to reason." Referring to the admonition to be wise as serpents and harmless as doves, it said: "I apply to myself what the Lord has said to His disciples."
     * See Docu. II:305
     The end of the letter was sensational. "Your deceased wife was yesterday with me, and informed me of many things which she had thought, and spoken with you, her husband, and with those who led her astray." Her words against the New Church were brought about by two clergymen who had attended her and set her thoughts in company with evil spirits-followers of the dragon that persecutes the New Church. People who read this letter well knew that Dean Ekebom was Mrs. Beyer's pastor, and that the Dean was here publicly associated with the dragon of the Apocalypse.
     The circulation of this letter seems to have been what finally prompted the somewhat timid Bishop of Gothenburg to take a public stand as being against Swedenborgianism. Bishop Lamberg, Swedenborg's friend, who was one of the few who owned a full set of the Arcana! He said that this "infamous letter" had caused an "indescribable scandal." In a letter he expressed his resolute intention to prevent the further spread of this "cancer" of Swedenborgianism, which was tinged with Mohammedanism!
     It seems likely, then, that Lamberg is the man meant in number 137 of True Christian Religion and not, as some have suggested, Dean Ekebom. In this Memorable Relation a spirit speaks of being associated with a person in Gothenburg of high station, and says, "From him I at one time thought that your new doctrines savored of Mohammedanism." Swedenborg answered, "I know that a man of that eminence wrote something of the kind in a letter which was afterwards printed; but if he had then known what blasphemy it was he would certainly have torn the letter to pieces and thrown in into the fire. A slander like that is meant by the Lord's word to the Jews when they said that Christ wrought miracles by other than Divine power."*
     * TCR 137: 12
     Lamberg might be compared with those rulers who did not confess their real thoughts, since they "loved the praise of men more than the praise of God."* But Ekebom was a determined persecutor, and in the weeks and months that followed he continued to press the case against Dr. Beyer and Dr. Rosen.

459

John 12:42, 43 PROTECTION OF ORDER 1969

PROTECTION OF ORDER Rev. MORLEY D. RICH 1969

The Thirty-seventh Psalm

     Though inwardly the 37th Psalm is immensely complex in its significance and application to human life, yet its outward and beginning message is essentially simple and exceedingly poetic. The theme is repeated over and over again: that he who is righteous and just, and who basically and finally trusts in the Lord, will be led and protected by the Lord to eternity; and, on the other hand, that the wicked, even though he seems to prosper outwardly, will be cut off from the stream of Providence.
     As with much of the literal sense of the Word, if we attend carefully to what is actually being said, we shall see that the message conveyed is even literally true. Notice for example, that it does not say that the just will necessarily prosper and be materially benefitted in the natural world. It is only said that, in time and to eternity, that is, in eternal life, he who trusts in the Lord will "inherit peace," his "inheritance shall be forever," will be "preserved forever," and "the end of that man is peace." Furthermore, there are implied the troubles and trials of even the good man when it is said that even "though he fall, he shall not be utterly cast down."
     The entire Psalm is eloquently addressed, also, to the common doubts and uncertainties of the human heart. Thus, a genuine and simple trust in the Lord's providence is often and fiercely attacked by many of the circumstances and experiences of natural life. Bound as men are by natural time and space, overwhelmed as they can be by the sheer sensual weight of outward, materialistic appearances, their only refuge and source of uplift lies in such words as: "Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity. . . . I have seen the wicked in great power, and spreading himself like a green bay tree. . . . Yet he passed away, and was not; yea, I sought him, but he could not be found." And again; "A little that a righteous man hath is better than the riches of many wicked." "Rest, in the Lord, and wait patiently for Him; fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass."

460

     The Lord addressed these words to the childhood and youth of the human race. Because of the descent into evil signified by the eating of the tree of the knowledge of good and evil, it was necessary that the human race be called back to that simple, basic trust and belief-even though they misunderstood it in their blindness, even though they began with the erroneous and mystical and superstitious idea that if they trusted in Jehovah, He would protect them against natural calamities and cause them to inherit the physical earth. This is also why little children, and even older children, need to be given and have nourished in them even that simple idea-as a vessel or primitive base upon which can be built, afterwards, a more adult and rational understanding of what it really and truly means.

     Yet, as all observant and reflective adults know, this first child-like trust is not sufficient by itself to meet the needs and problems of earthly life. By itself, this first trust, though touching and tender, though full of promise and innocence, is also weak and brittle, easily blown and bent, dispersed like a fragile piece of silken web. Observation easily shows the young adult that many of the apparently wicked prosper, and that many of the seemingly good have external trials and tribulations throughout natural life. And so, the heart, without rational faith, is easily turned toward disillusionment and skepticism, and hardens itself against the slings and arrows of fate until at last trust in Providence becomes a thing of mere lip-service with a man. He is in danger of stubbornly deciding that the only source of well-being, happiness, is money or position or external power; and he may deliberately set himself to attaining one or more of these by any means whatsoever, fair or foul, good or evil, by truth preferably perhaps, but by falsity if necessary.
     This is why the Lord, through the Word of His second coming, has revealed the causes and operations of His Providence-the reasons, built into the very nature of the universe, why a rightful and reasonable trust in Him is an essential, absolutely necessary part of every man's salvation and eternal life.
     No man can really escape the omnipotent stream of Providence. He can stubbornly resist it; or he can enter it willingly and gladly, to be borne along in it to a happy destination. He can become like a stubborn rock in its midst, and the stream goes around it. But we may reflect, the rock is eventually worn down and dispersed into grains of sand which are in time swept along to a destination. But, in that case, the rock loses its individual identity; like the wicked man, it "passes away, and is not; though it may be sought, it cannot be found."

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     So the Lord with lovingkindness admonishes us, like a gentle Father: "Fret not thyself because of evildoers; neither be thou envious of the workers of iniquity."
     It is because of the plain and rational teachings of the Writings that we can see the truth announced even in the literal sense of the Word. Thus, the Writings of the Lord's second coming teach us that true trust in Him does not consist in inactivity, in merely waiting with hands hanging down for the action of Providence Throughout they teach that man must make an effort to live aright as of himself, that it is good and right for him to seek to Provide for himself and his own-even so that he may be able to help others, if necessary, that if he is to become righteous and just, he must make an effort to become such as of himself by seeking and trying to understand and carry out in his life the Lord's commandments And We are taught, also, that if a man do this, he thereby opens himself to the influence of the Lord, who will then be able to cleanse and purify his heart of the hidden evils within, to "order his steps," that is, to give him by slow degrees the needed understanding and will to see and walk in the way to heaven.

     When we know these specific and definite teachings of the Writings, we can then also see them plainly taught in the literal parts of the Word such as this Psalm. Our attention is caught, and our understanding confirmed and illustrated by such phrases as: "Trust the Lord, end do good" "Cease from anger, and forsake wrath," "the righteous showeth mercy, and giveth." "Depart from evil and do good." These and many other phrases make plain and simple the effort which man is to make, if he is to become righteous and just, and so come into a living trust, or rather, be led into it by the Lord.
     Indeed, there will then slowly be established in his heart a stable and undisturbed peace, even though his lower mind may continue to be assaulted and brought into turmoil by the usual trials and uncertainties of earthly life.
     It can be said of this, as of all other spiritual things and concerns: a man's permanent state of life and mind win he determined and fixed by what his view of time and eternity is, by what he considers to be most important to him-his 70-year life and welfare in this world, or his eternal life and welfare in the next; by what he most loves and is interested in, by what he considers to be of greatest value.
     If he considers his eternal life as of utmost importance, it need not and should not mean that he pays no attention to the necessities of his natural life, to external order and cleanliness and uprightness; but it does involve such things as that he will never surrender the dictates of his conscience or the teachings of the Word as he understands them merely for the sake of temporal things, that he will exercise care in his life so that he will be in a position where, if need be, he can be in freedom to insist on what he considers to be right and honorable, even at the cost of position and power, when and if the matter is of great importance.

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If, on the other hand, he comes to consider material and earthly possessions and pleasures and power the greatest values in life, then inevitably his first simple trust will slowly ebb away from him. Little by little, he will lose his youthful convictions and ideals. He will subtly be drawn away into plausible justifications of the dishonesties and increasing hypocrisies which he feels are necessary for the sake of his goals. If he is a New Church man, his avowed belief in Providence will become a thing of the lips only. He will find that though he knows he ought to trust in the Lord's eternal care for his spiritual and eternal welfare, yet he is increasingly experiencing states of high anxiety concerning the unknown and basically unknowable future, and perhaps having to resort for relief to the violent medicines and psychiatric treatments of this age. Though he says he believes in Providence, he is so heavily insured against future contingencies that he call hardly live in the present. Though he affirms his trust in Providence, he makes every effort to provide for years in advance, either by his own efforts or by governmental processes. Though he knows the laws of Providence, together with the laws and forces of creation and procreation, his puny mind in effect says, "Yes, trust in Providence, but not right now," subconsciously believing that these laws can he escaped with impunity. Though he theoretically knows from the Writings that the human race is largely in darkness, that vast and complex Egyptian falsities rule much of the civilized world, yet he cannot seem to avoid being lured into the many alluring and false forms of thought and action which are assaulting his senses almost constantly.
We may be greatly struck by the contrast of David's words, inspired by the Lord, "I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread." For we know that this does not mean that the righteous will never feel forsaken in the externals of life, nor that his children will never go hungry. But we may know from the Writings that as to the eternal and spiritual things of life, he who endeavors to live aright, will never be forsaken, that the Lord will always be with him to lift his mind and heart above time and space and matter, and that his children will never lack nor need to beg for that bread of life which cometh down from heaven. Though he fall many times, he will not be completely cast down or permanently defeated. For the Lord will hold him up with His almighty hand of power.

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     It is peculiarly fitting, as well as touching, that this part of this Psalm has been made the very first quotation from the Word in the rite of confirmation. What is contained and involved in it, indeed, may be said to be the basic essential ingredient and acknowledgment in a young person's future life. For, if he or she begins with this basic belief, and attitude, and continues to return to it through their life, it will serve them "all the days of their years," and afterwards to eternity. It will give them desperately needed strength and constancy and stability in the trials, decisions and temptations of life which will inevitably come to them. It will bring to them an initial kind of order, even in externals, without which they cannot survive; for, just as it is true that "out of nothing nothing comes," so is it true that out of disorder and no principles nothing comes, either of help or of firmness in the right or of stability and constancy in justice or charity. And what is implied in the rite of confirmation is the person's desire and promise to make firm, not only his own belief, but also his own life of charity in the future: by trial and error, by repeated efforts, by constancy in good habits and orderly living, by working and even fighting in the many small and unnoticeable ways and circumstances of daily life even for the right, the opportunity, the freedom to act and choose from justice and honor rather than from the compulsions and slavery of a disorderly life which is too dependent for its welfare on the opinions and power of others, and on the general atmosphere and influence of the world around him.
     And, we may reflect, this is the kind of unobtrusive, non-belligerent but strong life which will most surely and effectively establish the New Church both within a man and outside of him in time, though perhaps not in the short time which he would desire.
     So it is that there is both internal and external truth, there is both spiritual wisdom and natural prudence coupled with our Father's love, in the words, "The steps of a man are ordered by the Lord; and he delighteth in His way. Though he fall, he shall not be utterly cast down: for the Lord upholdeth his hand. I have been young, and now am old; yet have I not seen the just forsaken, nor his seed begging bread."
     We may be powerfully reminded of the words of another Psalm of consolation: "Because thou hast made the Lord, who is my refuge, the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling. For He shall give His angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone."*
     * Psalm 91:9-12

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ANNIVERSARY 1969

ANNIVERSARY E. BOYD ASPLUNDH 1969

     Twenty years ago this month, Bishop De Charms established the General Church Sound Recording Committee for the purpose of creating a loan library of tape-recorded sermons and other church material.
     The original members of the Committee were: the Rev. Morley D. Rich, Chairman; Mr. Kenneth P. Synnestvedt, Vice-Chairman; Mr. George H. Woodard, Treasurer; Mr. Ralph H. McClarren, Secretary; Mr. Robert Genzlinger, Technical Advisor; and Mr. Edwin T. Asplundh, member at large. Others, though not officially designated as members, took an active part. Included among them were Mrs. Synnestvedt, Mrs. Woodard, and Mrs. Anne B. Finkeldey, who is still fully occupied with the work of the committee.
     The project had its inception when Mr. Synnestvedt, a patent attorney then working with some of the first tape recorders, saw the potential use of this new recording medium to the General Church, and particularly to its isolated members.
     The first recordings made were of services at the cathedral and doctrinal classes and other lectures in Bryn Athyn. However, the committee was soon expanded and equipment was provided to make possible the taping of events in many centers of the church, both on the North American continent and abroad.
     Problems of customs duties and long distances have made it necessary for some of the overseas activities to be handled almost independently, with only occasional assistance from the Bryn Athyn center. One such subcommittee, chaired by Mrs. Bjorn Boyesen, recently reported plans to send weekly tapes on round-robin circuits throughout England and to Holland. Young people's material is also sent by the Boyesens to Scandinavia.
     The central Loan Library, located in the Asplundh Field House on the Academy campus in Bryn Athyn, is stocked with several thousand reels of tape classified as complete services, lessons and sermons, doctrinal classes, children's services, etc. For quite a few years now, this library has circulated an average of over 1000 tapes per year. Though the attempt has been made, there is no way to determine the total number of New Church men who have benefitted by this service.
     Anyone not already acquainted with the Sound Recording Committee, who would like to learn more about its offerings, is invited to communicate with the present Chairman, the Rev. W. Cairns Henderson; the Vice-Chairman, Richard L. Goerwitz, Jr.; or the office secretary, Mrs. Finkeldey.
     E. BOYD ASPLUNDH

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FIRST MAPLE LEAF SUMMER ACADEMY 1969

FIRST MAPLE LEAF SUMMER ACADEMY ROBERT SCOTT 1969

     On June 20, 1969, a group of happy young New Church men and women gathered in Toronto to begin a trip to scenic Lake Muskoka, Ontario's holiday paradise land. It was there, at Arundel Lodge, that the first "Maple Leaf Summer Academy" was held.
     The object of this summer Academy was to enable our young people to study certain aspects of our religion as well as to give them an opportunity to meet and make New Church friends while having an enjoyable vacation. Forty-nine people attended the Academy as well as a few short-time visitors. There were thirty-one people from societies in Ontario and eighteen from Bryn Athyn and Pittsburgh.
     We arrived at Arundel at noon on Saturday and unpacked. Mr. Peter Rhodes, our sports director, was ready for us, and we spent the afternoon playing some games which he had set up. During the evening we assembled in the snack bar for worship and afterwards we were introduced to each other as well as to the rules of the camp. After that, we were sent to our cabins to get a good night's sleep.
     The following day the Rev. Harold Cranch, our pastor from Toronto, conducted a service for us. His sermon was on "The New Christianity," and it discussed some of the fallacies in the modern approach to religion. Everyone enjoyed it. After this enlightening service a small tea was served, and then Mr. Cranch had to return home to Toronto. During the weekdays everyone had to be up for an early breakfast. Shortly after its termination we had worship and our classes began. There were three lectures a day between 9:00 and 12:30 p.m. We began with a lecture on "The Moral Life" by the Rev. Alfred Acton. At its conclusion the Rev. Frank Rose took over with his lecture on "The Infinite," which was followed by the Rev. Christopher Smith's lecture on "Divine Providence." These lectures were interesting and taught us much about our religion. They were well set up, with plenty of time for questions. They even keep our minds active at that time of the morning!

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     After a delicious lunch, Mr. Peter Rhodes began the recreational part of the day and led us in many enjoyable sports such as water games and races, capture the flag, square dancing and volleyball. They were a real treat to play. By this time supper had been prepared and we would find that Miss Korene Schnarr had created a marvelous meal.
     After dinner we assembled in the snack bar for various forms of entertainment such as dancing, skits, thirty-second speeches about ourselves, etc. After this recreation we had worship and promptly went to bed because the days were straining.
     On Thursday night Mr. Rose announced that the Carmel Church chapters of Theta Alpha and the Sons of the Academy had provided awards for the two people who had shown the most willingness to help and the best participation in the Summer Academy. Renee Hill from Kitchener, Ontario, received the award from Theta Alpha, and Edmund Rhodes from Bryn Athyn received the award from the Sons. Other awards were given. Dean Carley, Mike Hamm, Pat Horigan and Becky Rhodes received awards for being especially helpful; Dale Schnarr received an award for caring for the snack bar; and Dorothy Rhodes, our pianist for worship, Lynn Horigan, our chancel girl, and Nathan Morley, our usher, all received awards for work above and beyond the call of duty.
     Later that night an unusual form of worship took place. At eleven o'clock we all went to the nearest mountaintop for a "mystical, momentous, marvelous, mountaintop service." It was inspiring indeed.
     The following day was the day of departure. We began to clean Arundel Lodge from top to bottom. The work was completed by lunchtime, and after a good meal we packed up and left with the hope that the Maple Leaf Summer Academy would continue in years to come.
     On behalf of all the students who were fortunate enough to attend I would like to extend a vote to thanks to: the Rev. Alfred Acton, the Rev. and Mrs. Christopher Smith, Mr. Brian Schnarr, Mr. and Mrs. Peter Rhodes, Miss Korene Schnarr, Mr. John Parker, Sr., Mrs. Bea Glebe and Mr. Gordon Allan.
     A special vote of thanks goes to our "Chief Leaf," the Rev. Frank Rose, for everything he did. We had a grand time.
     I would also like to recommend the Maple Leaf Summer Academy to everyone who is eligible. You will never forget it.
     ROBERT SCOTT

467

EDUCATIONAL COUNCIL 1969

EDUCATIONAL COUNCIL NORBERT H. ROGERS 1969

AUGUST 18-22, 1969

     Ninety-six members of the Educational Council and a number of guests attended the 1969 Meetings, held in the Academy's Pendleton Hall, which began appropriately on Monday morning with a short service of worship.
     The Committee on Arrangements under the leadership of the Rev. Kurt H. Asplundh is to be congratulated on the varied and stimulating program it had prepared for the Council is benefit. It included two lectures by the Rev. David R. Simons on "Exploring World Developments in Education" which investigated the "self-discovery" method of learning; two lectures by Mrs. Fairbanks, a child psychologist guest speaker, on "Learning Disabilities" who spoke on the nature, probable causes and possible remedies for these disabilities. Mrs. Hyland Johns gave three illustrated lectures on "Teaching Art" which were most delightful and instructive, and which were followed by a seminar on the "Practicalities of Art Room Management." All the evening sessions were given over to a series by the Rev. Louis B. King on "Teaching Religion" which in a very moving way treated the subject from pre-school innocence to the sweet-sour state of adolescence.
     Besides these various lectures, there were two panel discussions; one, moderated by the Rev. Kurt H. Asplundh, was on "Marks" and the other, moderated by Mr. Carry Hyatt, was on "Homework." Both topics are difficult problems frequently reviewed and debated by educators, and the panel discussions brought out the wide variety of views and practices among our teachers and schools. Reports were heard from the Social Studies and the Nature-Science Curriculum Committees. Mr. Ronald K. Nelson also gave a report on the Second Annual Institute on Drug Abuse sponsored by the Greater Philadelphia Council on Drug Abuse which he attended. And the Rev. Frank S. Rose described the development of the British Academy Summer School from its origin as a weekend summer camp for boys.
     Several of the standing committees met during the week at times reserved for this purpose. At the business session on Friday, August 22, Mr. Ronald K. Nelson was appointed head of a newly established Physical Education Curriculum Committee. One of the things brought out at this meeting was that as the Educational Council's purpose was to develop New Church education, membership in it was open to all active in New Church education, that is, to teachers in the Academy and General Church schools; others attended meetings of the Council by invitation of the Chairman of the Committee on Arrangements and of the Bishop.

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     The social highlights of the busy week, which added much to the pleasantness and usefulness of the meetings, were two open houses and enjoyable luncheons served at the Civic and Social Club House. The meetings ended with a luncheon banquet at which, besides an entertaining program arranged for by Toastmaster Richard R. Gladish, Bishop Pendleton reflected on the development of the Council and its contributions to New Church education since it was established nearly twenty-five years ago.
     Because of its being a General Assembly year, there will be no meetings of the Educational Council in 1970.
     NORBERT H. ROGERS,
          Secretary
EDUCATION A USE OF CHARITY 1969

EDUCATION A USE OF CHARITY 1969

"The proper and general uses of charity are the uses of each one's function and administration. . . . But besides these there are other general uses, as faithfully loving the marriage partner, rightly educating children, managing the home prudently, and dealing justly with servants. These works become works of charity when they are done from a love of uses. (Divine Wisdom XI:5)
ADDRESS CHANGE 1969

ADDRESS CHANGE Editor 1969

As of October 1, 1969, the postal address for Caryndale residents will be R.R. 3, Preston, Ontario, Canada.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN Editor 1969

Visitors to Bryn Athyn on any 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.

469

REVIEW 1969

THE TABERNACLE OF ISRAEL. By George de Charms. Pageant Press International Corp., New York, l969. Cloth, pp. 293 Price $7.95.

     To describe a book as a scholarly work is sometimes to suggest that it is not for the general reader. That is not the case here. This is a scholarly work, based upon an intensive study of the materials and construction of the Tabernacle so minutely set forth in the book of Exodus, of Jewish and Christian scholarship, and of the explanations given in the Writings, but the treatment has to do with what should be the essential concerns of the men and women of the church in all times.
     Bishop De Charms asks in the Introduction: "If the Tabernacle of Israel be regarded merely as a tent erected in the wilderness of Sinai thousands of years ago by a small and obscure tribe of people, to serve for a time as the center of their national worship, and then to crumble into dust and disappear except for the record preserved in Scripture, why . . . would anyone consider it important to study such a record!" The answer lies, of course, in the fact that the symbolism of the Tabernacle-long known by Christian scholars to exist, but Concealed from their view-has now been Divinely explained, and that in the light of this revelation the Tabernacle, together with all its details, is found to be of great practical value to man's understanding of religious life.
     In general, the author continues, the Tabernacle "represents the dwelling-place of God with man, and the medium of his conjunction with the Divine. It illustrates the way in which the Lord seeks to lead every human being in the path of regeneration. From it one may derive practical instruction as to how religion may exert a truly vital and saving influence over his life." This is possible because it "represents the human mind built according to Divine plan that it may serve as a tent of meeting' where man may enquire of the Lord and receive Divine answers to guide him in the way of true happiness and peace. Thus the endless and seemingly uninteresting details of the Tabernacle are infused with new life, and the description of it becomes a source of spiritual instruction and enlightenment of inestimable value to mankind.
     Although the Tabernacle represents also the Lord's kingdom in both worlds, the church on earth and the angelic heavens, and in the supreme sense the Lord's Divine Human, Bishop De Charms pursues here only one phase of its spiritual representation, that which concerns the formation of the human mind during the process of man's regeneration.

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To accomplish this main purpose he follows the order of description given in the book of Exodus which, after mentioning the materials that were offered for the building of the Tabernacle, starts with that which was inmost and proceeds thence to the circumference. That is the true order from a spiritual standpoint, since all creation proceeds in this manner; and it is followed here because the primary interest is in the spiritual meaning involved in it.

From a description of the Tabernacle and its historic background and a consideration of its use to the Jews and to men today, as a source of spiritual knowledge and understanding, Bishop De Charms proceeds to the materials of construction. These, significantly twelve in number, represent those spiritual things of which the church is formed in the human mind; especially the remains provided and stored by the Lord during the period of childhood and youth, before regeneration begins, as the essential means by which it may be inaugurated. Without these there could be no spiritual faith or true religion in adult life. The twelve materials for the construction of the Tabernacle, all of which were acquired in Egypt, are to be divided into three groups of four. The first two in each group have reference to the internal mind and the last two to the external; and the first four materials listed-gold, silver, copper and linen-represent the delights of remains stored up by the Lord during infancy and childhood. The second group-wool, rams' skins, badgers' skins and shittim wood-represent attitudes and orderly habits of thought and life which are established in part through instruction, education and training, but also through insinuation through the sphere of parents and teachers. Differently from the others, the last four materials mentioned were to be used, not in the construction of the building but in the worship for the sake of which it was erected. They include the oil for the lamps and for anointing, the spices for anointing and for incense, the onyx stones for the shoulders of the ephod, and the twelve precious stones for the breastplate, and they represent a living increase of religious faith and love that comes in adult age as a result of regeneration but that must in some sense be provided before the Tabernacle is built.
The furniture of the Tabernacle is then considered in a series of chapters which follow the order in which it is described in the book of Exodus. It is shown that by the holy of holies is represented the celestial degree of the mind, which is present potentially from birth but is opened only by regeneration.

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The spiritual degree of the mind is represented by the holy place. There we find three pieces of furniture because in that degree of the mind love and wisdom are distinctly separate. The will is represented by the table of shewbread, the understanding by the lampstand, and the life resulting from the conjunction of these two, which is the internal worship of the Lord, by the altar of incense. This is, of course, the new will and understanding formed by regeneration and the new life resulting from their formation. The curtains of the Tabernacle represent the intellectual mind, and the linen curtain, which was the inmost, represents the inmost of that mind, which is formed of the truths of religion drawn from the letter of the Word. A second curtain made of goats' wool represents the truths of philosophy drawn by enlightened reason from the testimony of experience, which truths serve as an introduction to spiritual understanding. yet the human mind could not operate in the outer world if it had only spiritual and philosophic truth, so we find a third and a fourth curtain prescribed for the Tabernacle; these representing, respectively, the truths of civil and moral life, and the truths of social decorum.
In similar fashion Bishop De Charms then considers the boards and bases of the Tabernacle; the veils, which served for entrance and exit; the court, which represents the natural mind; the laver and the altar of burnt offerings. The priesthood and sacrifices, the Levites and their service, and the removal of the Tabernacle and the order of march are also explained, and several matters requiring particular analysis or tabulation are dealt with in a series of appendices.
A review cannot, however, give the real flavor of the book or convey how every detail of the Tabernacle is illustrated in reference to the life of the man of the church. Here we may follow the process by which the Lord provides for and then builds the regenerate mind in a fascinating way that should be of interest to young and old in the church. The book has its genesis in the year 1921, when the author, as assistant pastor of the Bryn Athyn Church, undertook as an educational project in the Bryn Athyn Elementary School the building of a model of the Tabernacle. That model, which is used as the basis of explanation here, is illustrated by photographic reproductions in color and in black and white.

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HOPE AND THE CHURCH'S FUTURE 1969

HOPE AND THE CHURCH'S FUTURE Editor 1969

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. Notifications 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.
     It is not usual, perhaps, to think of the Writings as presenting a gospel of hope. Yet that is precisely what they do. The future of the New Church as described in their pages does not lie in a return to the Garden of Eden but in the creation of a new heaven and a new earth. Nor are the church's hope and its future relegated to the afterlife or a world beyond this one-a world that will come only when history has ended in catastrophe and time has ceased. Hope, as the Writings define it, is a call to keep in mind the future promised by the Lord, which is to become present gradually in the faith and life of the church.
     This hope is the firm answer to doubt, despair, fear and death. The New Church man who believes that the Lord has made His second coming, believes also in His Divine end and purpose in making it, and has some knowledge of how the Lord is working secretly toward that end, has no doubt that it is being achieved. He can read aright the signs of disintegration and decay which he sees everywhere around him, and see beyond them to the future which the Lord has promised.
     Yet the New Church man, because of his hope, is critical. He is aware of dissent and confrontation, rebellion and revolution, on the one hand, and repression on the other; and how can he be satisfied with a religious system, an ethics and morality, which are the offshoots of a dead religious dispensation or have been spawned by those who reject Christian values? The hope and the future of the church place him on the side of change; yet not the change forced by impatient men, but that which is wrought slowly under the leading of the Divine Providence.

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NEW CHURCH MAN'S WORLD 1969

NEW CHURCH MAN'S WORLD Editor 1969

     We are taught in the Writings that "how much zeal anyone has in the world for the common good, so much he has for the kingdom of the Lord." (SD 4433) The common good, we recall again, consists in the presence within society or a country of what is Divine, justice and morality; of industry, knowledge and uprightness; of the things necessary to occupations and for protection; and a sufficiency of the wealth on which these necessaries depend. It exists from the goods of use-ecclesiastical and civil ministries, functions, offices and employments-which individuals perform; which goods of use, in turn, subsist from the common good.
     Zeal is love exalted, and zeal for the common good-on which, we are told, zeal for the Lord's kingdom rests-is love raised up to promote and sustain these things in our country, and therefore extending to the goods of use performed by individuals; not in sporadic outbursts but as a steady flame. This thought suggests that some of us may need to rethink, and perhaps enlarge, our idea of what the New Church man's world should be. It is easy to place ourselves entirely in the world of the church, which, although small, is deployed throughout the world, and convince ourselves that through it we serve the whole world. There is an important truth in this, but is it the whole truth?

     Each one of us lives in several worlds-the worlds of the church, the home, our business or employment, society, and that of the human race. It is in the mind that these worlds meet and that we choose in which of them we will be responsible, participating citizens, and in which we will involve ourselves as little as possible. There we may choose, and this will affect our external life, to live in a private world, albeit with the intention of serving others, or to allow all of these worlds to converge. The solution does not seem to be to merge the world of the church with the secular world; that might result in submerging what is vital, but in integrating our worlds into one world.
     In a state of order, we are told, when truth is loved for its own sake, theological matters occupy the highest region of the mind, the things of morality the middle region, and political matters the ultimate. Surely this is the state for which we should strive? In it we may feel, and express, zeal for all the things in which the common good consists, but with none of them isolated from the rest and with all else subordinated to the spiritual. The New Church man, for instance, cannot make common cause with those who seek to establish a secular society or utopia, but he should have concern for justice and morality in society. This is vital, for, after death, the common good is the Lord's kingdom.

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PRACTICE OF PRAYER 1969

PRACTICE OF PRAYER Editor 1969

     Is the General Church a praying church? The question has been asked, and not without reason. Certainly, formal prayer is not a large part of our public worship; we hold no prayer meetings, and we have no prayer fellowships. As to the extent of private prayer, we have, of course, no knowledge. Yet we may wonder, and indeed ask, whether in the religious instruction of our children and young people as much stress is laid on private prayer as on individual reading of the Word; whether we in fact inspire them to prayer and guide them into establishing a habit of going to the Lord in prayer.
     Such inspiration can come only from a deep conviction in the hearts of the adults in the church; and if prayer is used less than it should be, the reason might be found in one or both of two things. It may be that the emphasis in the church's teaching, as in the Writings, on the as-of-self, or our training in approaching the Lord in the Word for strength, encouragement, help, instruction and guidance have somewhat diminished our appreciation of the use of prayer. If this is so, and we do not say that it is, there is evidently some misunderstanding.
     A church without prayer is inconceivable. Yet if the practice of prayer is to be cultivated so as to increase both in frequency and in depth, the uses and the power of prayer must be seen in and from the Writings. Then they must be understood and they must be loved. Prayer is a mode of communication, not only of man with the Lord but also of the Lord with man, the mode by which power from the Divine is sought and received by man. Prayer, we are taught, is speech with God, and some interior view of the matters of the prayer, to which there answers something like an influx into the thought, so that there is an opening of the interiors to the Lord; and if the prayer is from love and faith, and only heavenly things are sought, there comes forth in the prayer something like revelation, which is manifested in the man's affection as to hope, comfort and a certain internal joy.
     Surely we need to cultivate in ourselves and instill in our children and young people the priceless intimacies of speech with God, of talking to Him and receiving His answers? If we are faced with a task from which we shrink because we really do not see how to do it or whether it can be done, do we not sometimes in discussion with a friend find that we are given to see how to overcome the difficulties, and even to feel as though the task were accomplished; a feeling that gives hope and confidence! This is but an image of what the Lord will do for us in prayer, if we but approach Him humbly and intelligently.

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THOUGHTS ON THE MOON LANDING 1969

THOUGHTS ON THE MOON LANDING Editor 1969

The moon landing in July did little or nothing that should affect the New Church man's faith. Despite the claims that were made in the enthusiasm of the moment, some of them extravagant, to say the least, it is not to belittle the achievement of the astronauts or the men behind them to insist that the moon has been neither conquered nor explored. The work carried out on the lunar surface was done within a short radius and within the limited time permitted by the astronauts' life-support systems. Much more needs to be done before we can speak of scientific evidence for or against human life on the moon.

Perhaps the most disturbing element in the whole thing is the humanistic overtones in some of the statements made. There is nothing that man cannot do now, we have been assured; mankind can now achieve anything to which it puts its mind and energies. Is that true? The flight to the moon and back was a technological achievement-a triumph of mathematics, engineering and technical skills as well as of the spirit; and although it shows what men can do when dedicated to a common purpose, there is little evidence of the same dedication being brought to bear on the solution of human problems. Technological advancement does not make men spiritual or truly human; it does not cause them to live as such with other human beings. While recognizing what is of value in it, we do well not to confuse it with the things of the spirit; to realize that these things belong in another realm, discrete and interior.
REV. E. J. E. SCHRECK 1969

REV. E. J. E. SCHRECK RICHARD R. GLADISH 1969

Editor of NEW CHURCH LIFE:
     The response to the article on the Rev. Eugene Schreck in the April Life was both encouraging and informative. Since in this case the correspondence has been addressed to the author rather than the editor, perhaps you will find room for some further words on the subject in this form.
     Mrs. Jack (Helen Colley) Scrimshaw of Santa Barbara writes: "Thank you for the 'Mr. Schreck story,' every word of which has been of intense interest to me. . . . My Church Life started with Mr. Schreck. . . . Even my brief and very youthful memory carries vividly just the picture you have given of Mr. S.-gentleness, great enthusiasm, and deep convictions about the Church."
     But it remained for two members of the Dr. Harvey Farrington family-H. Winfred Farrington of Miami, and Mrs. Payson (Bertha Farrington) Lyman of Bryn Athyn, to describe what may have been one of the most important external achievements of Mr. Schreck's life.

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Mr. Farrington wrote:
     "When Mr. Schreck left Detroit to go to Chicago, he started looking around for a summer camp for the Englewood (Chicago) society he then had. He still visited the one at Almont, but wanted the same for Chicago. It was in pursuing this idea that he ran into Mr. Quick, who promised him a free area for a camp if he would build a cottage on a lot that he would give him in his new development, Palisades Park, Michigan. Mr. Schreck was to build this cottage and then acquaint his friends.
     "The cottage was built (in 1905, according to Mrs. Lyman) and we, the Farringtons, were asked to come over for a vacation. The final result was that Mr. Schreck did induce his friends, not only in Chicago, but (also) in Detroit to come and build, only to have Quick claim that he never made a promise for the camp site. Mr. Schreck was soon to go to England, and the whole project of the camp fell through.
     "Good did come of it, though. The General Church and Convention people banded together in a well-knit society in the hills of Michigan. A regular society was formed, and a church was built on land donated by Dr. Vaughan and Mr. Gunsaul (of nearby Covert, Mich.). Church services were attended by between 40 and 75 people. Friday suppers were a big event. New Church doctrine was ably taught. . . . The main point is that General Church and Convention people joined hands there. Many of the Convention people sent their children to Bryn Athyn who might not have done so otherwise. I am thinking of the Fields, Gurneys, Kitzelmans and others."
     Mr. Farrington then notes that the society is no longer in operation (see "Linden Hills, Mich.," by Grace Graham Lindsay in "Church News," NEW CHURCH LIFE, June, 1960, p. 306), and adds, "But just note the number of New Church people who still go there and the increase in the cottages by those people."
     Mrs. Lyman adds to this that after Dr. Harvey Farrington and his family had spent some time in a hunter's cabin at Linden Hills, they were so taken with the place that they purchased the property before leaving for home. They then passed the word along to Miss Emily Wallenberg who was looking for a place close to nature where she might take her nephews and niece of the Willis Gladish family, then just getting over a bout with scarlet fever. Miss Emily bought the only other cabin in Linden Hills and started an annual hegira among her New Church and teacher friends in Chicago.
     Soon families such as the Alvin Nelsons (with Uncle Seymour Nelson) of Glenview began to come to Palisades Park, and the church building on property donated by Messrs. Vaughan and Gunsaul of the Covert Resort Association came into being.

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A thriving church social life centered about this simple rustic building with glass windows on three of its sides where one could watch the white gulls dip over the lake on a Sunday morning while listening to a New Church sermon by either a General Church or Convention minister.

     Mrs. Lyman recalls that children's summer school classes in New Church lore were held, either by Mr. Schreck or through his influence. In addition to Mr. Schreck, Miss Celia Bellinger, the Rev. David Klein, and Rev. W. L. Gladish taught there. She recalls instruction in the doctrines and the Word, and such activities as making a model of the Tabernacle out of sand and sticks. The Rev. Homer Synnestvedt spent at least part of one summer there.
     Although Mr. Schreck did not realize his original goal of a camp for New Church young people in the Palisades Park-Linden Hills area, he really did better than he planned. He started there a summer vacation area where today one can meet New Church friends from many parts of the continent, and from both Convention and General Church backgrounds. Moreover, as Mr. Frank Rose recently pointed out, Mr. Schreck started the very flourishing practice of summer camps for young people in Convention, Conference and the General Church. And as Wink Farrington pointed out to me, it was really Mr. Schreck to whom I am indebted for the privilege of meeting my wife.
     Possibly Mr. Schreck's choosing the eastern shore of Lake Michigan was connected with the fact that in 1892 sixteen families of the Chicago Society took their vacations together in South Haven, Mich., about eight miles north of the Palisades Park-Linden Hills site. (Smith, Charles, "The Early History of the Glenview Society," Oratorical Speech, ANC, 1966-67; also, Bishop N. D. Pendleton in Seymour Nelson's The Early Days of the Immanuel Church of the New Jerusalem, p. 80.) This indicates that the area was known to, and possibly frequented by vacationing Chicagoans of the New Church. Travel in the early days was by lake steamer to South Haven, and thence by railroad or horse-drawn carriage.
     Although I never met the Rev. E. J. E. Schreck, I will join with other New Church men in saying, "Thank you, thank you, Mr. Schreck!"
     RICHARD R. GLADISH

478

Church News 1969

Church News Various 1969

PITTSBURGH, PA.

     The Pittsburgh Society's "new" year started with an appropriate message from our pastor in the Reporter, urging us to "deepen not broaden our lives . . . [for] . . . as we seek a spiritual depth we will and limitless natural extension. . . ." A good note to remember in this new year as the conditions of Providence open before us unknown avenues of adjustment and preparation.
     The year has been a busy one, with many opportunities to share joy and sorrow and to learn from one another. Thinking back, we first recall our young men who have served America in Vietnam and elsewhere, and of our loss in the person of Dan Ebert. We cannot think of these men without thinking also of their families and other dear ones. Dan's has been a profile in courage. With the support of our faith and with trust in Providence it still remains hard to lose a young person. Those who have gone are not here. Our love and hopes for them are suspended, and suddenly we must reevaluate life as we live it, and turn again to the Lord. It is a deeply personal loss from which we may all learn and grow.
     Among our many yearly activities the School Fair, held prior to Christmas, stands out. All items are made by school-age children, and this year the New Church children not attending the church school were invited to participate. Preparations promoted a sense of belonging in the children from outlying areas and gave them an opportunity to share as part of a total group. Much pride and work were put into the annual patchwork quilt, for which each child designs and embroiders a square, and for which chances are purchased. Many a mother gaily clutched her child's creation, waiting for selling to begin-storge, storge! Children and adults purchased everything in sight, the proceeds going to the school. A lively spirit to begin the holiday, and to prepare for its deeper meaning.
     Weddings have occurred in our Society which stir the memories of the "old married." The first of the new year was the beautiful ceremony for Kathy Stroemple and Ernie Glenn, one of our servicemen. It was followed by that of Cora Schoenberger and Dr. Marshall Edgell, distinctive in that the bride and groom walked from Cora's home to the church in wedding attire, leaving many a passer-by with a smile. Duncan Smith, from our Society, was married in Bryn Athyn to Sylvia Cranch. (We hope we will continue to have Sylvia's parents join our Church Camp for family reunions.) Also, Elizabeth Kendig left us to be married in Bryn Athyn to Donald Grubb.
     As usual we had a camping year, with varied groups and the "Old Scout." Whether Tianesta or Laurel, we run when we are invited, and we welcome all who are willing to pack a sleeping bag, dry dishes, and share in growing.
     We welcome Mrs. Bob Blair back to our teaching staff for our Kindergarten, and Mrs. Robert Kendig to the full-time staff. From our Society we send Brian Blair, William Heilman, Jr., Walter Horigan and Hans Schoenberger to Bryn Athyn for the first time.
     We continue to enjoy our pastor and his family. His genuine interest in serving individual people is recognized. Aside from his many and varied activities in the city, he takes an active interest in the "Country Set" of our Society-a group of nine New Church families within a few miles of each other. Here he has monthly programs, and also comes to fish. We look forward to his visits.
     ZARAH B. BLAIR

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MIDWESTERN DISTRICT ASSEMBLY 1969

MIDWESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1969

     Announcements
     The Midwestern District Assembly of the General Church of the New Jerusalem will be held in Glenview, Illinois, October 31-November 2, 1969, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
CHARTER DAY 1969

1969

All ex-students, members of the General Church and friends of the Academy are invited to attend the 53rd Charter Day exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 16-18, 1969. The program: Thursday, 8:30 P.m, A presentation of the Academy's residential facilities, starting at Glenn Hall
Friday, 11 a.m., Cathedral Service with an address by the Rev. Frank S. Rose
Friday Afternoon-Football Game Friday Evening-Dance
Saturday, 7 p.m., Banquet. Toastmaster: the Rev. Martin Pryke
MILITARY SERVICE COMMITTEE 1969

MILITARY SERVICE COMMITTEE ROBERT S. JUNGE 1969

Mrs. Herbert N. Schoenberger, Jr., will be taking the place of Mrs. David R. Simons as chairman of the Military Service Committee. The many letters that come in from our servicemen show how important this work is to them, and we believe to the Church as a whole. I want to take this opportunity to thank Mrs. Simons very much for the wonderful job she has done. She brought a warm, feminine and personal touch to the work which is essential to its success. Her help was deeply appreciated.
ROBERT S. JUNGE
SONS OF THE ACADEMY 1969

SONS OF THE ACADEMY 1969

There will be an International Executive Meeting on October 18, 1969, at 9:00 a.m., in Pendleton Hall, Bryn Athyn, Pa. This will be followed by a luncheon at the Civic and Social Club.

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REDEDICATION 1969

REDEDICATION Rev. WILLARD D. PENDLETON 1969

NEW CHURCH LIFE
VOL. LXXXIX NOVEMBER, 1969          No. 11
(Preached on the occasion of the Fiftieth Anniversary of the dedication of the Bryn Athyn Cathedral, October 5, 1969.)

     "I was in the spirit on the Lord's day." (Revelation 1:10)

     As a matter of interest I would note that the text I have selected for this occasion is the text that was chosen by Bishop W. F. Pendleton for the dedication sermon that was preached in this cathedral fifty years ago today (See NEW CHURCH LIFE, November 1919, pp. 718-726). It is taken from the first chapter of the Book of Revelation which concerns John's commission to record those things which were seen by him in the spiritual world; for it is said: "What thou seest, write in a book, and send it unto the seven churches which are in Asia."* This book is the Book of Revelation.
     * Revelation 1:11
     That the Book of Revelation was not intended for the first Christian Church is evident from the fact that it treats of mysteries which, being prophetical in nature, were incomprehensible to the men of that church. As any other prophecy, it could not be understood until those things to which it testified had come to pass. That is why the Book of Revelation refers to itself as the book "sealed with seven seals," which none could open save "the Lion of the tribe of Judah," who is the Lord in His Divine Human.*
     * Revelation 5:1-5
     The Book of Revelation, therefore, although given to the first Christian Church, was intended for the New Church, which was to come. Thus at this day, when those things which are recorded in the book have been fulfilled, it serves as a sign to all after generations of the unity, the integrity and the Divinity of the Word. Hence it is said in the Writings that the things contained in this book "are for posterity;"* that is, for all who now, and in the future, are capable of perceiving that the Lord has made His second coming in the spiritual sense of the Word, and that it is He who testifies to these things.
     * AE 87

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     In order to perceive the Divinity and holiness of the Writings, however, man must elevate the thought of his understanding out of the sensual and think from doctrine concerning those truths to which the spiritual sense of the Word attests. Like John, we must enter into the spirit, that is, into those states of spiritual illustration and enlightenment that are signified in the text by the Lord's day.
     The Lord's day is the sabbath, and as by the sabbath are signified those things which are the Lord's with man, the sabbath, from the beginning, has been a day set apart. Among the Israelites it was a day of rest. In the Christian Church it became a day of instruction. In the New Church, however, it is to be a day set aside for the worship of the Lord in His Divine Human. For in the supreme sense of the Word the sabbath signifies the union of the Divine and the Human in the Lord. This is the miracle to which the Writings bear witness, and it is the acknowledgment of the Lord in His Divine Human which constitutes the faith of the New Church.
     In this connection we note with interest what was said by Bishop Pendleton at the time of the dedication. He said: "Vision or spiritual sight is twofold. The external sight of the spirit was the sight of John and all the prophets. It consisted in the opening of the eyes of the spiritual body. By this sight the objects of the spiritual world appeared in external form. But the prophets had no internal sight. . . . They saw and heard things of the spiritual world, but they did not understand. . . . A truly rational sight, or rational understanding . . . was wanting . . . . This was reserved for the day of the Lord's second coming, and it brings to view the state of Emanuel Swedenborg and the kind of vision he enjoyed. . . .To him was granted not only to see the objects of the spiritual world . . . but to unfold their hidden meaning. . . . The Divine purpose in this was that a new Christian Church might be established in which there might also be spiritual vision. But the spiritual vision in the New Church was not to be like that of the prophets, nor like that of Swedenborg. The prophets saw, but they did not understand. Swedenborg saw and understood. The man of the New Church [however] is not to see . . . as the prophets saw, nor as Swedenborg saw, but yet he is to understand. He is not to have natural or objective sight of the things of the spiritual world, but he is to have subjective or rational sight of the Word of God. Thus in the New Church there is to be spiritual sight, spiritual vision, but no open or conscious intercourse with spirits and angels-a vision that is called illustration, which is a spiritual understanding of the Word."*
     * NEW CHURCH LIFE, November 1919, pp. 719, 720.

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     This, then, is what is meant in the Book of Revelation where, in testification of the truth of the Word, it is said: "Behold, I make all things new"* What is new is the perception-which at this day has been granted-of the Lord in His Divine Human. Heretofore such understanding was not given, and this for the reason that it could not be given until the day of the Lord's coming in, and as, the spiritual sense of the Word. By means of the spiritual sense man may now, if he will, enter with understanding, that is, with spiritual illustration, into what has formerly been referred to as the mysteries of faith. As the Lord said to His disciples in reference to His coming; "There is nothing covered, that shall not be revealed; neither hid, that shall not be known."** That which was covered was the essential nature of Him who came into the world as man. What is revealed is that He was, and is, Divine Man. For in essence the Lord is Good, and He is Truth; and it is as the truth of the Word that He who alone is Good is revealed to man. As the Lord also said to His disciples: "No man cometh unto the Father, but by Me;"*** that is, by means of His Word.
     * Revelation 21:5
     ** Luke 12:2
     *** John 14:6
     The Writings, therefore, are not, as is commonly supposed, a commentary upon the Scriptures. They are the Spirit of truth, that is, a revelation of spiritual truth. Was it not, therefore, of the Writings that the Lord spoke when He assured His disciples that He would come again as the Spirit of truth.* And did He not also assure them that if they continued in His Word they would know the truth?** For it is as the Word, and only as the Word, that God can be revealed to man; or, what is the same, it is as truth, and only as truth, that good can be seen in the understanding. That is why the Word was given. It has no other function or purpose. But apart from the spiritual sense of the Word no one can perceive wherein the Divinity and the holiness, and the authority of the Word reside.*** It is, then, as the spiritual sense of the Word that the Lord has made His second coming, and the evidence of this is that it is the spiritual sense of the Word which gives life and meaning to the letter.****
     * John 14:17, 15:26, 16:13
     ** John 8:32
     *** SS 4
     **** Ibid
     On this occasion, therefore, when we celebrate the fiftieth anniversary of the dedication of this temple to the worship of the Lord in His Divine Human, it is fitting that we should seek a rededication of our lives to the establishment of the New Church. This is the meaning of this event. We have not come here merely to celebrate the historical occasion, nor to pay homage to the accomplishments of the past. We have come here in order that the memory of the event which we celebrate may serve as a means whereby there may be a renewal in each of us of the purposes to which this cathedral was dedicated.

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What we seek, therefore, is that spirit of commitment which inspired our fathers-that spirit of commitment which in essence is an affection for the truth of the Word. This is not merely a matter of interest in doctrine. It is the willingness to subordinate whatever is of self-interest to the good, or the use, to which the truth testifies. If in this we are lacking it is not because we are incapable of rising above self in the establishment of the church; it is because, like the seed which was cast among thorns, "the cares of this world and other things entering in, choke the Word, and it becometh unfruitful."* But if what we truly seek is the spirit of rededication: "Ask, and it shall be given you; seek, and ye shall find."**
     * Mark 4:18, 19
     ** Matthew 7:7
     In an age which so desperately needs what the Writings have to offer we should be acutely mindful not only of the privileges of New Churchmanship, but also of its responsibilities. What is more, we should not permit ourselves to be discouraged by the slow growth of the New Church among men. It. was two hundred years ago that the Divine doctrine was given, yet to this day it has been received by few. The reason for this is that few are prepared to accept the testimony of the Writings concerning themselves. This state of non-reception, however, was both foreseen and foretold. In treating of the woman clothed with the sun, who is the New Church, it is said in the Apocalypse Explained that the New Church will "begin with a few" while preparation is being made for its growth among many.* What the Writings are speaking of here is the providential protection of the New Church in first states; that is, in those states in which the New Church is not as yet prepared to preserve the integrity of the Divine doctrine is an alien world. Hence the woman remained in the wilderness for "a time, and times, and half a time;"** that is, while provision is being made for the reception of the Man Child, who is the Divine Doctrine, by many.***
     * AE 732
     ** Revelation 12:14
     *** AE 760
     What is taking place at this day, therefore, is a judgment-a judgment which in its social and moral aspects is both far-reaching and devastating. Indeed, there are times when we are prone to wonder how the New Church can survive the wreckage. Yet in this we must have faith-faith that despite the signs of the times, provision is being made for the growth and acceptance of the New Church. This is implicit in the Divine text, for the Writings speak not only of those things which have taken place, but also of those things which are yet to come. In this sense the Writings, even as the Old and New Testaments, are also prophetical. Were this not so we would have neither the courage nor the vision to persevere. "Fear not [therefore] little flock . . . it is your Father's good pleasure to give you the kingdom."*
     * Luke 12:32

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     These words were spoken to the disciples of another age, and they believed, although they did not understand. The time has come, however, when those who would follow the Lord in His Word may both believe and understand. For at this day the Lord has come again, not as Divine Man in Divine Person, but as the Divine Doctrine, that is, as the Spirit of truth. Hence we may know Him, not as those first disciples knew Him, but as the one God of heaven and earth. The reason for this is that by means of the spiritual sense of the Word He has opened the sight of the understanding so that what was formerly seen in darkness may now be seen in light. As Bishop W. F. Pendleton observed on the day that this cathedral was dedicated: "In the New Church there is to be spiritual sight, [that is] . . . a vision that is called illustration, which is a spiritual understanding of the Word." Let us pray, therefore, that in this generation, and in all succeeding generations, our eyes may be opened to behold the beauty and truth of the Word. Amen.

     LESSONS: I Kings 8:1-6, 22-30. Revelation 1. TCR 508:1, 2, 3-5.
     MUSIC: Liturgy, pages 482, 457, 494, 506, 610, 498.
     PRAYERS: Liturgy, nos. 51, 63.
MISS FRANCES M. BUELL 1969

MISS FRANCES M. BUELL Rev. GEORGE DE CHARMS 1969

A Memorial Address

     (Delivered in the Bryn Athyn Cathedral, September 29, 1969.)

     "Enter into His gates with thanksgiving, into His courts with praise: be thankful unto Him, and bless His name." (Psalm 100:4)

     A beloved friend who was a teacher in the Academy schools for nearly fifty years has been called by the Lord into the spiritual world in the eighty-sixth year of her age. We have known her affectionately as Miss Rita Buell, deeply respected and loved by a host of ex-students who were fortunate enough to receive the benefits of her instruction. She was born on July 20th, 1884, in Bay City, Michigan, where her father was the editor of a newspaper. Both her parents and her grandparents were connected with the New Church; but in 1887, when she was but three years old, her father died, leaving her mother a widow with the full responsibility of supporting the family.

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She tried to continue her husband's work as editor of the Colonia Courier, but the burden proved too great, and her health soon broke under the strain. She was deeply concerned for the religious education of her children, and because her own relatives were of a different faith, she decided to place her daughter Rita and her son Harold in the care of a Mr. and Mrs. Battson, who were members of the Detroit Society of the General Convention. There the children attended a New Church Sunday school until 1897, when, through the initiative of the Rev. E. J. E. Schreck, they were sent to Glendale, Ohio, and entered in the Mary Allen Home School for New Church children. Within a year they moved again, and this time to Berlin, Ontario, where Rita was taken into the home of the Rev. E. J. Stebbing, while her brother Harold lived with the family of Mr. and Mrs. Theodore Kuhl. Two years later, Miss Annie Moir, who was at that time a teacher in the Carmel School in Berlin, arranged for Rita to come to Bryn Athyn, and to enter as a student in the Girls' Seminary of the Academy. She lived for a time in the home of Mr. and Mrs. Carl Asplundh, but later she entered the girls' dormitory, known as the Bryn Athyn Inn. She graduated from the Normal School of the Academy in 1906, and was immediately employed as a teacher, beginning a distinguished career that extended until her retirement in 1951.
Rita Buell was a born teacher. The essence of teaching is the love of truth, and a mind ever searching for new truth, wherever it may be found, together with a deep longing to share with others whatever gifts might be received from the Lord. Rita's mind was active, especially in the fields of literature, history and art, and her natural enthusiasm for these subjects could not fail to kindle in the minds of her pupils a flame of interest and wonder that continued to burn brightly through all the rest of their lives. She was constantly seeking to broaden her field of knowledge, taking every opportunity to attend courses in other institutions of learning; in the University of Pennsylvania; in Teachers' College at Columbia; and at Barnard College; from all of which she gathered a rich harvest of knowledge and experience. She traveled widely throughout the United States and Canada, and made a memorable trip to England in 1910, where she was present for the World New Church Assembly held during that year in London. She served for sixteen years as Principal of the Girls' Seminary; for several years as Assistant Dean of the College; as Head of the English Department; and as Professor of English at the Academy of the New Church. In all these capacities she gave distinguished service, but her central love was that of teaching, and in 1936 she relinquished all executive work to devote her whole time to class instruction, until she retired in 1951. Nevertheless, she continued privately with the teaching that was her very life.

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She loved children and young people, and her home in Bryn Athyn became a mecca for former students who always found there a warm welcome, and a perpetual fountain of knowledge and inspiration.
Miss Buell was very modest and self-effacing. She loved people, and especially did her affection go out to anyone who was in need of friendship and encouragement. She was a constant reader of the Writings, and acquired a rich store of knowledge from them to which she referred continually. They were the deepest source of her inspiration. She made them the guide of all her thought in the field of literature and art, always seeking to lead her students back to the source of Divine truth for a rational understanding of any subject. All her teaching was deeply imbued with the philosophy of the New Church, and the search for spiritual and enduring answers to every question.
Miss Buell was widely loved, and will be sadly missed, and yet we are well aware that death is truly the gate of life. It is not the end, but the beginning of all that for the sake of which she was Divinely created, and toward which she was being secretly led from earliest infancy. That use which she had learned to love so deeply here on earth, she will continue to love in the new life now opening before her in the spiritual world. Teachers are constantly needed there. A steady stream of children and young people are entering that world, day by day, and year by year. Their minds must be cultivated by instruction and education; and for this reason there are schools provided by the Lord in which all who love teaching will find unlimited opportunity to pursue their chosen occupation. Indeed, the opportunity there for the discovery of new treasures of spiritual knowledge and insight, will be far greater than could possibly be enjoyed on earth. And because those who enter that world come by their own choice among others who have the same spiritual loves, Miss Rita will find there an eager acceptance of her individual talents, and a use in which she will be needed and welcomed with joy. If we can forget ourselves and our personal sense of loss, we can find it in our hearts to rejoice at the wonderful prospect of future happiness that opens up to her, whom the Lord has called to her eternal home. We can picture her, awakening with health and strength renewed, freed from all the binding limitations of the material body and the natural world, and welcomed with great delight by the angels and by beloved friends who have preceded her into that new and wonderful life. Surely we would not wish her back, and we can join with her in saying from the heart; "Enter into His gates with thanksgiving, and into His courts with praise: be thankful unto Him and bless His name . . ." whose "mercy is great above the heavens: and whose truth reacheth unto the clouds. (Psalm 100:4, 108:4) Amen.

488

BRING AN OFFERING OF THANKSGIVING 1969

BRING AN OFFERING OF THANKSGIVING Rev. ROBERT H. P. COLE 1969

A Family Thanksgiving Address

     Joseph sent gifts to his father, Jacob, and a message with his brothers that he was alive and the governor of Egypt. He sent and freely gave those wonderful gifts of corn and bread and meat to his father because he loved him; and he did not do it to try to impress him with the great power that he had during the time of terrible famine and hardship in the lands of Egypt and Canaan.
     Jacob, whose other name was Israel, means the Lord in our story. He gives us everything that we have: our life, our parents, brothers, and sisters, learned teachers, and friends. He gives us our nice homes, our fine food, and, best of all, His Word, with which, if we use it rightly, He can give us all these things again in our spirit for life in another world much later on in a heavenly place. So we may see that everything the Lord gives us in our natural lives is a free gift from Him.
     But for all of these wonderful and grand things that the Lord gives us He asks us to say, "Thank you," to Him!, not just with our lips but also with our hearts. He requires us to come before Him with an offering of thanksgiving. Like Joseph of long ago, we are to acknowledge the good things of life that our heavenly Father gives to us for our use.
     Now, how should we thank the Lord for all of His many blessings toward us? We may feel at time's that the Lord desires thanks from us for His own sake. But did you know that the truth is that the thanks are render to Him is really for our own sakes, so that He can go on giving us many more blessings-especially those for our spirit or mind, the real us! We can say, then, that the Lord does not need thanks for Himself, but that all thanksgiving to the Lord is really for our sakes.
     When we think about this carefully and truly humble ourselves before Him, agreeing that everything good is from Him, then the Lord can give us more good things from heaven as He gives us good things from the fields, from the vine, and from the trees when the food is brought in at the harvest for the feast of ingathering or our Thanksgiving.
     We celebrate with fine meats and fruits and nuts and breads. And when we are really thankful for Divine blessings-and all of us have many of them, although they do not always appear to us; when we are truly grateful to the Lord; then He begins to separate us from our selfish loves and the evil spirits who go with them.

489

     Thanksgiving is a national holiday and feast time proclaimed by the ruler of our land, who represents the Lord as to Divine truth. In our country, Thanksgiving is for the purpose of giving thanks to the Lord for the harvest and for bountiful national blessings, progress in defense, and prosperity in our home land. But the idea of keeping a feast of harvest began in the Ancient Church. The good people of that church got together at certain limes to worship the Lord from a glad mind. At those times they met together in friendship and love so that they might teach one another, and learn more about what the Word taught and how the Lord wanted them to love one another.

     The sons of Israel, who lived after the people of the Ancient Church, were commanded to hold three feasts every year of thanksgiving for the harvest. These were the feast of unleavened things, which they called the Passover; the feast of harvest, called the Feast of Weeks; and the feast of ingathering, which they called the Feast of Tabernacles. These were the three feasts of thanksgiving that the Israelites had to hold every year to worship the Lord.
     Let us look at these three feasts more closely and see what they may mean to us. The Passover means that the Lord made it possible for us to be freed from the clutches of dreadful spirits from hell by Himself being born into our world and fighting against them. The Feast of Weeks means that the Lord tries to implant in our minds things of truth that we are willing to learn, especially if we have tried to be good and have been taught to obey Him. The Feast of Ingathering is really more like our Thanksgiving, because then the Lord implants in us more of what is good from His love, and more of what is true from His Word in us, if we come to worship Dim from a glad mind.
     You might ask: "Just What is the glad mind that we should have when we come before the Lord, especially at Thanksgiving time?" A glad mind is one that has fought hard against the evil spirits who would distract us from our work and duty, and is one that has tried to allow the Lord to build useful ideas for making others happy on the things that we imagine and entertain in our thoughts. A glad mind is also one that rejoices at the privilege of being able to partake of the wonderful things of the Lord's Word. And a glad mind is one that beams with genuine gratitude for all of the many blessings that the Lord heaps upon us. A person who has a glad mind is really one who believes in the Lord's heaven and the good things that He sends down to people in the world who have a feeling of thanksgiving in their hearts and souls.

490

     Did you know that the Lord does not really accept the fruit offerings that we bring to Him, and appreciate them, unless the thoughts we have and the things in our hearts are like the growth and harvesting of some fruit or harvest vegetable that He has created? If, perhaps, we brought an apple or cherries, an orange, or luscious ripe olives, then we would want to have much love for the Lord in us. If we brought fragrant grapes, then we would need to have love for our neighbor. If we brought sweet figs or dates, then we would recognize our need to obey the Lord from this time on. So it is with all the offerings of Thanksgiving that are bring to worship the Lord. Gifts and offerings are like all of our deeds. If we do not intend to stop thinking, doing or saying something evil, if we do not intend to do good to others, and if we do not obey the Lord, they are only empty gestures.
     The real harvest, then, is our bearing fruit from having had the Lord implant His Word in us; doing what is necessary to get rid of the weeds in our minds; and then being useful, and eager to be useful and to learn more in whatever things and places we can. The greatest gift that we all share is the truths of the New Church. In the Writings are the unfolding and blossoming of the stories of the Word. These are a free gift from the Lord to us, so that we may bear spiritual fruit and become wholesome persons filled with love and wisdom.
     This is the offering that the Lord wants us to have when He judges us with judgment and with justice after we have passed over to the other world at the heavenly harvest time, when all the real ingathering takes place. Let us seek to have the Lord make us a meaningful and loving heart, and an understanding and glad mind, so that, like the four and twenty elders, we may say: "Thou art worthy, O Lord, to receive glory and honor and power; for Thou hast created all things, and for Thy pleasure they are and were created." Amen.

     LESSONS: Genesis 45:9-25. Revelation 4:1-11.
     MUSIC: Liturgy, pages 571, 572, 574, 576.
     PRAYERS: Liturgy, nos. C13, C20.

491

TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. ORMOND ODHNER 1969

     THE HOLY SPIRIT

     Continuing the separate treatments of the three essentials of the Divine Trinity with which the True Christian Religion commences, the first part of the third chapter of the work deals with the Holy Spirit and with the Divine operation.
     In doing so it treats of what some theologians in the former Christian Church have called "the forgotten man" in the Trinity, as witness several of the ancient creeds of Christendom, which "tack on" a belief in the Holy Spirit as a kind of afterthought, following their detailed elaborations concerning the Father and the Son. And even in the New Church, I feel, we make less of what is meant by the Holy Spirit as being a part of God than we do of the Divine love which effected creation (God the Father) and the Divine wisdom by which it was formed, by which it is governed, and in which we now see God revealed (God the Son).
     (It must be admitted at once, however, that in the Christian Church today, especially in Protestantism, much is now being said concerning "the Spirit," meaning the Holy Spirit: the on-going and even on-rushing presence and work of God to inspire men, especially the men of the church, to greater and better things, such as a keener insight into truth or a greater outpouring of brotherly love. And it must be admitted, too, that in the New Church one of the reasons that we but rarely speak of the Holy Spirit by name may be that much of what is meant by it-by the Divine operation, that is-we speak of as the Divine Providence, which, by definition, is the Lord's government of men to lead them to heaven.)
     Here, as is usual in the True Christian Religion, the doctrinal treatment is divided into subsections, each with its own heading. The headings concerning the Holy Spirit are as follows:
     "1) The Holy Spirit is the Divine Truth and also the Divine Energy and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Savior.
     "2) The Divine Energy and Operation, which are meant by the Holy Spirit, are, in general, reformation and regeneration; and in accordance with these, renovation, vivification, sanctification, and justification; and in accordance with these latter, purification from evils and forgiveness of sins, and finally salvation.

492

     "3) The Divine Energy and Operation which are meant by the 'sending of the Holy Spirit,' are, with the clergy especially, enlightenment and instruction.
     "4) The Lord makes these energies operative in those who believe in Him.
     "5) The Lord operates of Himself from the Father, and not the reverse.
     "6) The spirit of man is his mind and whatever proceeds from it."*
     * TCR 138

     At the very beginning of the first subsection of doctrine, "The Holy Spirit is the Divine Truth and also the Divine energy and operation we are taught that strictly speaking the Holy Spirit is the Divine truth and thus the Word, and that in this sense the Lord Himself is the Holy Spirit. Immediately thereafter, however, it is almost (but not guile) taught that the chief reason the Holy Spirit is here treated of as though it were the Divine operation called justification is that this is what the church has come to mean by the term, "the Holy Spirit." It is added, however that the Holy Spirit is also here treated of this way because the work of the Lord to justify man is effected by means of the Divine truth.
     "The Holy Spirit is the Divine truth and thus the Word"? Usually we think of the Divine truth or the Word as something we call see-see with the eye of the mind, that is. When thought of that way, Divine truth or the Word is something objective. It is the form in which we see God; and as such it would seem to be a predicate of God-the-Son, rather than of God-the-Holy-Spirit, for the Holy Spirit is more than Divine truth in own. It is the Divine truth at work, the Divine truth working, for it is the Lord's work to save men and give them heavenly eternal life.
     This though leads almost at once into the teachings of the next subsection of the chapter, but first I would insert a few words, somewhat parenthetically, concerning a passage of Scripture quoted here and quoted again just a few paragraphs later: "The Holy Spirit was not yet, because Jesus was not yet glorified."*
     * John 7:39
     "The Holy Spirit was not yet"? How could a person who proclaimed belief in an eternal trinity of Divine persons (one of them the Holy Spirit) accept those words! The answer is simple: He couldn't. And so, almost from the beginning, Bible translators and publishers have "amended" these words to fit into their false presupposition that the Holy Spirit existed from eternity as an independent Person in the Trinity. Thus, in the familiar King James Version of the Bible the verse is translated "The Holy Spirit was not yet given, because Jesus was not yet glorified"-as though the Holy Spirit had always existed, but God did not get round to "giving it" to men until after Jesus had been resurrected.

493

     (This, incidentally, points up one important aspect in which the old King James Version is superior to the newer Revised Standard Version, which seems destined to take over in American Protestantism. The "King James" (commonly called "KJV") puts its "added" words and phrases-and there are many-into italics. The "RSV" does not; and therefore ill reading it you cannot tell without serious study exactly what has been added by the translator so that the passage in question will "make sense.")*
     * We must not condemn these additions and emendations wholesale, however. Frequently they really are necessary. Often they supply words and phrases which the Hebrew or Greek reader would naturally have understood, while an English reader does not understand them. And very often, too, the "additions" simply make for easier, clearer reading.

     Before going into the doctrinal treatment in the second subsection concerning the Holy Spirit I would mention a difficulty in translation that comes up all through the chapter. My "Standard Version" of True Christian Religion reads, at n. 142, "The Divine energy and operation which are meant by the Holy Spirit. . . ." (I underline "energy" to show where the difficulty lies.) Other editions of True Christian Religion read, "The Divine virtue or operation. . . ." The original Latin word is virtus, and that can mean a host of things, but "virtue" is not one of them today, except in such. a phrase as, "He did so and so by virtue of his office." "Energy" hardly seems a proper translation at all. Perhaps "power" is the best word we now have for it-not power in potency, but power in the act of acting. Surely "power" is the meaning of the word in the several places it is used in the English New Testament, as in the story of the woman who touched the hem of the Lord's garment that she might be healed. The Lord, "immediately knowing in Himself that virtue had gone out of Him," then asked, "Who touched My clothes?"
     To return to the doctrinal teachings, however, go back and re-read the heading to subsection 2. In general it is to the effect that the Holy Spirit is reformation, regeneration, and, finally, salvation. (Also included in the heading are several words not often used in the New Church today, perhaps because we fear the connotations they carry in the former church-for example, sanctification and justification-though surely there is nothing really wrong with being sanctified or being made just.)
     Now, when we say or read that the Holy Spirit is reformation, regeneration, and salvation, we must be careful that we do not understand the Holy Spirit to be man's state of reformation-man's state after being reformed, that is. Nor is it the state of being or of having been regenerated and saved.

494

Rather is it the Divine act or work of reforming, regenerating, and saving.
     This is important, and it is quite in line with the general teaching of the Writings that the Holy Spirit, the third essential of the Trinity, is the work or working of the Lord-or, if you will, the Lord at work. And surely, the point to be emphasized here is that the work or the working or the operation of the Lord is just as much the Lord as is either the Divine love, which is His life, or the Divine wisdom, which is His form. The "work of the Lord" is the Lord at work.

     On the other hand, man's state of reformation, regeneration, or salvation-his state while being reformed, his state after being reformed, regenerated, etc.-is not the Holy Spirit and is not Divine, for it is a state of a finite, created thing which has allowed itself to be formed by the Holy Spirit. This seems rather clearly implied in teachings found in this section to the effect that man must allow the Holy Spirit to work in him in order that these heavenly states of life may be attained-teachings which sometimes also say that while the Lord's effort to effect these in man is continual in all men, the success of His effort is dependent upon man's free acceptance of it.
     Concerning this, we here read: "The Lord wills unceasingly (nor can He do otherwise) to implant truth and good, or faith and charity, in every man."* "It must be understood that these saving graces (reformation, renovation, justification, etc.) are continually made operative by the Lord in every man, since they are the steps to heaven, and the Lord desires the salvation of all. Thus the salvation of all is His end; and he who wills an end wills also the means." Again: "These . . . energies are made operative by the Lord in those who believe in Him, and who adjust and dispose themselves for His reception and indwelling."** "The operation of these energies is the Holy Spirit, which the Lord sends to those who believe in Him and who prepare themselves to receive Him." And, "that the Lord operates these (energies) in those who do good and believe the truth, that is, in those who are in the faith of charity, is clearly evident from what is said above-that God gives a soul to those who walk in His statutes; also from the words, 'a willing spirit.' And that man must operate on his part is evident from the words, 'Make you a new heart and a new spirit; why will ye die, O house of Israel?'"***
     * n. 145
     ** Both from n. 142
     *** Both from n. 143

495

     The third subsection of the chapter deals with a particular phase of the Lord's work or operation, which is meant by "sending the Holy Spirit," namely, what it is with the clergy. (From the beginning of Christianity-indeed, ever since the risen Lord "breathed on" the eleven disciples and said, "Receive ye the Holy Spirit"-it has been known, or surmised, that the clergy played a special role in connection with the Holy Spirit.) Here it is said that the Divine power and operation, which are meant by the sending of the Holy Spirit, are, with the clergy especially, enlightenment and instruction. And then it is added that enlightenment and instruction are with the clergy especially "because these belong to their office, and inauguration into the ministry carries these along with it."*
     * n. 146

     Several different and distinctive ideas concerning the place of the priesthood in the church prevail in Christendom. Roman Catholics hold that the "sacrament" of ordination impresses a special "nature" upon the priest, making him actually different from ordinary men, and that nothing can do away with this. Protestants, in general, believe in "the priesthood of all believers" Christ made all men priests (or "ministers," the usual Protestant term), and today's ordained clergy (if the particular Protestant sect has an ordained clergy) consists simply of ordinary men who, perhaps after specialized training, perhaps without training, are chosen by their fellows to officiate in the works of the church. An extreme view is to the effect that since the priesthood is universal and all men are priests, an ordained priesthood is at best unnecessary or, more likely, is actually evil.
     Even in the New Church this last, the extreme view, has a few proponents today. Without going into the many reasons the Writings give for the existence of an ordained priesthood, I would here simply refer to one passage which says of those who deny its necessity that they are "cast down from heaven."* (Admittedly, however, the passage is speaking of those who deny the necessity of an ordained priesthood and who live evilly, and it does not state that the evil life comes from the false belief.)
     * SD 4904
     But what is the place of the priesthood in the church, and does it really play any especial role in connection with the Holy Spirit! In the past in the General Church we have called the act which introduces a man into the ministry "ordination"; today, I think more properly, we call it "inauguration." Does the ritual, in which the candidate or the priest receives the promise of the Holy Spirit, have any real meaning?

496

     Certainly the act of inauguration does not make the priest a different kind of human being from the ordinary run of men, but neither is the priest simply another layman, chosen by his fellows to officiate in the works of the church. The act or rite of inauguration does not, by itself, work any magic. The real "ordaining" or "ordering" of the mind of the candidate for the ministry is effected primarily through his training in theological school. Yet the act does have real power, setting the man apart in the eyes of the church and in the eyes of heaven, as a special medium for the operation of the Holy Spirit in the church. And that he is such a special medium seems to be the clear implication of a statement in the little theological work, the Canons of the New Church, to the effect that "the Divine which is called the Holy Spirit . . . passes through (by means of) men to men, and in the church chiefly through (by means of) the clergy to the laity."*
     * Canons, Holy Spirit, III-IV

     It is obvious, surely, that if the Holy Spirit is all the work of the Lord to save men and lead them to heaven, then, within the church, it is especially by means of the clergy that the Holy Spirit reaches to the hearts of men to save them. Are not the clergy the recognized, special teachers of spiritual truths in the church? Is it not their duty to preach those truths to the laity in such a way as to lead to the good of life?
     And yet, though it is the duty of the clergy to do these things, and though it is especially through them in the church that the Holy Spirit passes to the laity, still the work of salvation that may thus be effected is not their work, but the Lord's. It remains the Holy Spirit, even as we are taught; "The Holy Spirit, that is, the Divine proceeding, never becomes man's, but is constantly the Lord with him."* And again (words to keep the clergy humble!), "Preachers . . . are indeed able to declare the Word and bring it to the understanding of many, but not the heart of anyone; and what is not in the heart perishes in the understanding."** The moving of the heart by the Word is done by the Lord alone, not by any preacher; and the moving of the heart by the Word is what effects salvation.
     * Canons, Holy Spirit, IV:3
     ** DP 172, 6
     The two things "with the clergy especially" which are here said to be meant by the sending of the Holy Spirit are enlightenment and instruction "because these things belong to their office, and inauguration into the ministry carries these along with it." Enlightenment-enlightenment as to the genuine meaning of the teachings of the Word; and instruction-that is, the teaching of the truth thus seen.
     We speak of a man's "enlightenment in his use," and certainly we expect the banker to be more enlightened than other men in matters of banking, the cook to be more enlightened than other men in culinary arts and skills.

497

Why not expect a man to be more enlightened than other men as to the genuine meaning of the teachings of the Word when it is his primary "job" to study those teachings?
     There is really more to it than that, however, for we are elsewhere taught* that enlightenment in genuine truth is with those alone who love truths because they are truths and who make them of use for life-in other words, with those who are being regenerated. This, of course, is true; but it is also true, I believe, that (almost) any priest can be enlightened in genuine truth, regardless of his own spiritual state, in the light or sphere of other men who are being regenerated. Nevertheless, the importance of a priest's being regenerated for the benefit of the church is not to be belittled.
     * Cf. SS 57
     The ability to instruct is more than the ability to orate and declaim successfully and persuasively. Those things are necessary, of course, and men preparing for the ministry should be trained in them. But also needed is the ability to perceive and understand (with sympathy) the states of those who are being instructed. Only to some extent can this be taught by one man to another; to a larger extent it seems to be an inborn talent (though all native talents, of course, can be improved with training).
     Going on with the doctrinal treatment concerning the Holy Spirit, the fourth subsection of the chapter is headed; "The Lord makes these powers (reformation, regeneration, etc.) operative in those who believe in Him"-a point we have already elaborated at some length. From the Lord, as it is here again said, these saving powers go forth to all men continually, no matter what states men may be in. But they become effective only in those men who believe in Him. And then a familiar teaching of the Writings is repeated: Believing in the Lord is not merely acknowledging Him intellectually, but is also doing His commandments. For a man merely to believe in the Lord intellectually is for him to come to the Lord "with only half of his mind"-the understanding. When doing His commandments is added, the man comes to the Lord with the other part of his mind also-the will. And only in the man who comes to the Lord with the whole of his mind are the works of the Lord that are the Holy Spirit really operating.
     The fifth subsection of the doctrinal treatment concerning the Holy Spirit gets a bit more technical, perhaps, and the form that it takes seems to have been occasioned by an old Christian theological dispute. It is headed: "The Lord operates of Himself from the Father, and not the reverse."

498

The old theological controversy had to do with whether the "Father" alone sent the Holy Spirit to men, as it were on His own, perhaps prompted to this by prayers directed to Him "for the sake of His Son," or whether the "Father" and the "Son" collaborated in making the decision to send the "Spirit" to a man.
     Perhaps a side-teaching here given (very useful to all of us) will help elucidate the matter. You are the recipient of hereditary evil from your ancestors. The real you, however, is above that hereditary evil. Hereditary evil simply acts into you and upon you, giving you a tendency to love evil and to justify it; but when you decide to make your hereditary tendencies toward evil your own, it is you who are doing it, not your hereditary evils. You are acting of yourself from your hereditary evils. Were hereditary evil to act through you. You could never become guilty of it at all.*
     * n. 154:4
     The point here is that while the Divine powers and operations that effect man's salvation are from the Father (the Divine love), of course, still, He (or the Divine love) does not "send" them to man directly. It is the Lord (God the Son, God made manifest, the Divine truth) who does this. And is this not what the Lord really meant when He said, "No man cometh unto the Father, but by Me"? There is no possible approach to the Divine works that effect salvation (though they come from the Father, the Divine love), except through or by means of the Son, the Divine truth revealed; and it is the Lord (the Divine truth) who directly and of Himself makes these works operative in those who believe in Him.
     The closing subsection of the doctrinal treatment is headed; "The spirit of man is his mind and whatever proceeds from it"-a teaching whose truth is quite self-evident. And the spirit of man is in the human form and is the real man himself, as is taught frequently in the Writings in the familiar statement, "Man is a spirit clothed with a body." And these things are true of man because they are true of God, for "God is a Spirit, and they who worship Him must worship Him in spirit and in truth."
     The True Christian Religion's formal treatment of the Holy Spirit (the first half of the third chapter of the work) closes with a corollary noting that nowhere in the Old Testament is the Holy Spirit mentioned, since "the Holy Spirit was not yet, because Jesus was not yet glorified." Rather, in the Old Testament, all those works which are now denominated the Holy Spirit are attributed to Jehovah. The Holy Spirit, strictly speaking, is the work of the Lord, the Lord Jesus Christ, Jehovah in His glorified Human, the Lord our Redeemer and Savior and our God.

499

TRUE AUTHORITY AND HUMAN FREEDOM 1969

TRUE AUTHORITY AND HUMAN FREEDOM Rev. DAVID R. SIMONS 1969

(The third of four articles.)

     The Application of Rational Authority to the Life of the Church

     Our series of articles has focused on the subject of true authority and human freedom. We have endeavored to show that the Writings bring a new kind of authority which opens the way for a new kind of freedom. For while these new truths are not persuasive, not compelling, nevertheless, they do leave man free by providing the doctrine of genuine truth in clear, unmistakable language-broad general truths which allow New Church men the freedom to apply these truths individually to life.

     We wish now to get down to specific applications of the authority of the Writings and how it relates to everyday life. What are some of the traditional customs or derivations of doctrine which a new generation needs to re-examine from the Writings-to re-think in an effort to meet the crisis of our time? For, as we have noted in prior articles, in the Writings we have an authority couched in rational terms and of peculiar relevance to our times. If we can but tap their meaning and their power, the Lord will lead us into the new Christian life, in things first and in things last, for which He made His second coming.
     Perhaps the most important field for a new and updated look at the extreme practices and customs of our church is in the field of morality, especially in the relation between the sexes in preparation for courtship and marriage. In no other area of daily life is there so clear a need for us to stand out against the trends of our day. In no other area will our success in applying the authority of the Writings, in a way accommodated to the present, have a more far-reaching effect. For the relation between the sexes is of central importance. Marriage and the home are uses central to the life of the church. The uses of preparation for marriage by initiation into the knowledge and practice of genuine order, these uses are basic to salvation and to the reception of the inmost blessings the Lord offers. If the truth and power of the Writings are not felt here, if we cannot with clarity and conviction combat the soul-polluting spheres of the world in this area, then the church will have failed its sacred trust.

500

The genuine truths of the Heavenly Doctrine give us the ability to look at basic morality and order as they apply to the relation between the sexes and to marriage in a fresh, new, positive way, and with a rational perspective never before enjoyed by mankind. In this new truth lies the only hope powerful enough to reverse the sickening trends of our times.
     But if we allow our thinking and our teaching to become confused by the moral traditions and customs of former times, and insist on conduct and morality derived from the social mores of a more formal age, we cloud issues, and the true order which they were formed to maintain is rejected along with the external moral life which they were meant to protect. They become like the empty rituals of the former church, being perhaps graceful and ornamental, but an "external" in which there is no genuine internal; and where there are no genuine internals hypocrisy flourishes concerning this we read: "By `I saw no temple therein' [that. is, in the holy city, New Jerusalem] is not meant that in the New Church . . . there will not be temples, but in it there will not be an external separated from the internal."* Knowing this need not lead us to reject all external amenities, but rather should lead us to examine the traditions and forms of the past like a gardener searching for the dead stalks which must be pruned away for healthy growth.
     * AR 918

     Preparation for marriage begins in the acknowledgment of religious truth. The Lord has revealed the ideals of love truly conjugial and that true marriage and religion are partners.
     "The human conjugial [an angel tells us] and religion go hand in hand. Every step and every move made from religion and into religion [into the mysteries of faith] is also a step and move made from the conjugial, which is peculiar and proper to the Christian, and into the conjugial. . . ."*
     * CL 80
     In the world preparation for marriage is called Sex Education or Planning for Family Life. In their broadest scope, these courses include everything from interpersonal relations to the study of the wonders of the human body. Obviously, this emphasis looks out to the things of worldly living, to personal adjustment and self-fulfillment in marriage. New Church men must look inward to the ideals of revelation for their inspiration. Education from these ideals involves introducing the mind to the highest uses of angelic perfection, to the roles of husband and wife, father and mother, the masculine and the feminine, as they turn to the Lord in a life of regeneration. This can only be done in the light of genuine truth.
     The place where this ideal preparation for marriage begins is properly in the home, where, from the moment the infant is born, through love and care and progressive leading and instruction, attitudes and beliefs are gradually insinuated which set the mold for the growing mind.

501

Scientific experiments are confirming what the Writings have clearly taught, that the first years of a child's life are of the utmost importance to his future development. His capacity to love and respond to love, his capacity to withstand frustration, his capacity for self-control-all these and many other human qualities are deeply affected by the spiritual environment in which he is brought up. Parents are entrusted with these vital years of innocence and should take care not to betray this trust. They should "seek for the light and knowledge to guide (them) in the performance of [their]" part in leading their children to acknowledge the authority of the Word in all the affairs of life.*
     * Baptismal Service, Liturgy

     The doctrines have a great deal to say about how children are educated in heaven. They speak of little children being cared for by nurses "whom they call their mothers, [and mention that there are preachers who preach] for them,"* indicating constant contact with both the feminine and masculine mind. They speak of maidens who are educated by certain experiences and who, when they are punished, and want to understand why, "a wife comes who tells them." These young girls also "go to preachings [besides which] preachers sometimes visit and examine them."** The Writings teach that "the offices by means of which wives chiefly conjoin themselves with their husbands, are the education of little children of both sexes, and also of the instruction of girls till they are marriageable"***; a teaching which has led many to conclude that all education of girls should be under women, a subject which is open to rational discussion and question.
     * SD 5668
     ** AC 5660-5667
     *** CL 174
     But just how this education in heaven is to be applied here on earth, just what is to be delegated by parents to the systematic instruction of the schools, are matters of derivation and application. It may be said that the time of entrance into formal schooling is one of these matters that are open to question, or that girls should be introduced to school at an earlier age than the boys. Sometimes people say "in the church we don't believe in sending our children to school before the age of 5 (turning 6 before the end of the school year)." The point is, that we do believe in prolonging the celestial states of innocence and keeping children in the sphere of the home where their individual gifts have the best opportunity to blossom; but all this is a matter of judgment and may very well change from experience.

502

Teachers testify, almost universally, that the kindergartner and the first grader of today is a very different child from what he was a decade ago. If he is, then our education must be changed to accommodate. Many practices like the above have become traditions and need to be periodically restudied in the light of what the Writings teach.
     The need for the mutual protection of the distinctive uses of the masculine and the feminine is clearly stated in the Writings. Nowhere is this more needed than in ultimates. Nowhere is the church more clearly at war with modern values than in the loose relationship on the physical plane between the sexes. For we know that there is power in ultimates; that delights of touch once experienced desire to be fed and grow; that the sense of touch is intimately related to conjugial love. "Every love has its own sense. The sense proper to conjugial love is the sense of touch."* The conjugial delight is summed up in the Writings as a "pure and more exquisite delight of touch."**
     * CL 201
     ** HH 402

     There are those in the church who feel that this emphasis on touch has been overdone, that we have made our boys and girls overly sensitive to each other by such teaching, and that much of what is taught has traditional Victorian overtones. Yet the Writings are very clear about the uses to which touch is dedicated, and moreover, that touch is a sense which is under the human will rather than the understanding, as are some of the other senses.* Now since the unregenerate will centers on self and the world, it must be held under the control of the rational mind; if not one's own, then that of others. By gentle, discerning chaperonage we protect boys and girls, especially those who are just becoming aware of the opposite sex and their own rash actions. For it is the early years which leave the deepest impressions and it is in the early years they are most vulnerable. As they begin to mature, they become more and more responsible for their own lives.
     * AC 5077
     Preparation for marriage begins in early lessons related to touch-in learning that some things belong to others, some things are common property, some things belong to the individual. At first these controls are imposed from without, but gradually the individual is to learn to control himself from within, from principles of religion.
     The knowledge learned, whether at home or at school (preferably both), and, more especially, the attitudes towards the opposite sex and the ideals held concerning marriage and conjugial love, are put to severe test as the time of courtship and marriage approaches. Social customs through the ages have sought to control the unbridled natural love of the sex, to stabilize the marriage relationship, and to allow for an orderly approach to marriage which protects the innocent and the weak.

503

The customs of the New Church should have deeper origins.
     As parents who will admit it well know, youth sooner today than ever before, attains a freedom of action beyond our ability to protect in a physical way. Our ability to "trust" them, and their own ability to maintain self-control and approach towards marriage according to orderly steps, rest on the foundation of internal restraints implanted in early years and carefully fed and strengthened through the years. And here again, basic concepts of true morality from direct religious truth must not be confused with the traditional niceities of a former age, because when this happens, youth feels betrayed. This is the hypocrisy about which they cry.
     There are two areas related to marriage in which certain traditional concepts have been accepted as authoritative and which need, in our view, to be carefully re-examined by the church. One is the area of family limitation-birth control; and the other relates to marriage within the church.
     One of the facts of our day is the extended nature of our preparation for uses. This brings the problem to young couples of whether to have an over-long engagement or betrothal, or, as seems to be happening more and more, to contract a marriage which puts off the ultimate use of having children to a future time. Where does the authority of the church stand on this issue? As far as I know, nothing has been offered or discussed on this theme.
     Admittedly, neither an overly protracted engagement nor beginning a marriage without children is desired by any New Church couple. It is an open question which state is more orderly. Traditionally, we have tended to relate man's occupation to marriage: when he can support her, then he is free to take on this responsibility. Tradition would hold no brief for a marriage without at least the immediate intent of a family.
     Whereas the doctrines are very precise about the preciousness of virginity, teaching that "virginity is the crown of chastity and the token of conjugial love and that the virgin gives up her soul and life to him to whom she gives up her virginity"*; "to surrender her virginity to any man is to give a pledge that she will love him to eternity"**; and whereas premarital sex is denounced as unlawful: "during the time of betrothal it is not lawful to be conjoined corporeally, for thus the order which is inscribed on conjugial love perishes."*** Although it should be noted that the mercy of the Lord in these matters is found in the teaching that forced marriages have the opportunity for repentance and conjugial love: "That fornication is light so far as it looks to conjugial love and prefers it.

504

He therefore who takes to himself a virgin . . . but still with the constant intention . . . that she may become his wife [can find conjugial love], for the love of marriage unites souls. . . . Nevertheless, it is preferable that the torch of love of the sex be first kindled with the wife."**** And whereas these relationships are carefully treated in the Writings, the question of family planning is, to my knowledge, not directly broached. The church is left free to derive its own rational conclusions.
     * CL 503, 504
     ** CL 460
     *** CL 305
     **** CL 460
     One such derived conclusion, printed in a little work called The Principles of the Academy (1909) states:

     "Any interference on the part of man with the law of offspring in marriage, is an abomination. Anything that operates against the end of creation is a sin against God, against heaven, and against society upon earth. Such sin is the prevention of birth in marriage. It is furthermore a sin against the conjugial itself; it is thus an abomination that is to be removed from the Church for its safety and preservation."

     This derived principle has had a profound effect on our church for both good and for ill. For good, in that it emphasized the ultimate use of marriage as the seminary of both the human race and the angelic heavens. But for ill, in that it has saddled sincere men and women with guilt and frustration, and de-emphasized the positive spiritual uses of ultimate conjunction which make marriage holy-a union from firsts to lasts.

     From this principle, which is certainly unaccommodated to our day, many New Church couples through the years find themselves in what appears to them to be an intolerable position of external and internal conflict which in some cases results in actual physical or mental breakdowns. It seems impossible for some to "cope" with the physical, social and educational requirements of modern life and at the same time bear a large family. At the same time they believe in the fundamental teachings of Conjugial Love that the love of infants is essential to conjugial love. In its approach, this principle seems to interpret the Writings with completely

negative emphasis, making any interference with conception "an abomination," or at least a permission of evil. The result is that couples feel they are "living in sin" when they practice any external form of control. And if they justify themselves for not having more children by interpreting the Writings to teach that rational judgment should govern in such decisions, that "prudence," "consent," "interior affection," or "regard for the partner's welfare" are to play a major part, they never really get away from the fact that in this self-justification they may be committing a much worse sin.

505

     How many of us when we hear the words of the marriage service: "Since marriage is so holy, it is not to be violated in any manner, for thereby heaven is closed to man," think of this traditional principle? No one in the church, it should be understood, would question that marriages are "holy," and this because they are the seminary of the human race and thence of the angelic heavens. Yet does it follow that family planning is a violation of this holiness and will close heaven to man? Holiness has other connotations related to conjunction from firsts to lasts, and heaven is closed to man for reasons which would seem far more soul-searing than family planning by couples who love children.
     "It is self-love which closes the interiors to the Lord and heaven." And, of course, limiting one's family could be purely from self-love and thus could close heaven to man. Worldliness, so easy to fall into in an opulent society, also closes heaven: "In proportion as a man advances in age and is immersed in worldly and corporeal things, all his ideas are closed towards heaven."* Of far greater damage to marriage is any unwholesome attraction to others of the opposite sex, and it is violated in the extreme by adultery. "As soon as man actually becomes an adulterer, heaven is closed up against him."** Even a lack of interest in matters of religion-an unwillingness to attend church or classes, or to take our children-may be said to violate a marriage and to close heaven, for religion and conjugial love are to go hand in hand, as we have seen.***
     * SD 1924
     ** CL 500
     *** CL 80
     If we hold it in mind that there is a double series of events, each of which makes marriage holy, then our thinking can be helped. For there is the reception of love from the Lord which unites partners from their souls into ultimates and produces new states of unity and peace-states which are called in the Writings "spiritual offspring"; and there is the reception of love from the Lord which unites from their souls into ultimates and produces natural offspring. Each series is holy, pure and clean.

     In our approach to family planning, or what one minister gently calls the "numerical control of natural offspring," in this way emphasizing the number, not the willingness to have children, we must recognize that the Writings are, to my knowledge, silent as far as direct teachings about numbers of children are concerned. Here, in these matters of central concern to the spiritual welfare of the home, the broad general statements of genuine truth are presented, leaving the mail of the church to draw his own conclusions and make his own applications.

506

Above all, all of us must be free in these matters from the judgment of others. Nowhere does the teaching of the Lord to "judge not that ye be not judged" have so much need to be etched on our thoughts and lives.
     Another tradition which has grown up among us, relates to marriage "within the church."

     "The marriage of conjugial love is between those who are of one mind in the true faith and the true religion A marriage of one in the faith of the church with one in a false faith, or in no faith, is heinous in the sight of heaven. . . . Marriage in the church is essential to the conjugial, and vital to the existence of the church; without it the church could not be established and preserved. . . . The conjugial in the home consists in the husband and wife thinking together in the things of religion, and from this in other things. If they do not so think together, they are not together in the spiritual world; their spirits do not dwell together in the same society, and they are internally in collision and conflict."*
     * Principles of the Academy, 1909

     Whereas in the ideal world of the New Church as an internal body which is known to the Lord alone, and perhaps in the ideal state of the early church, this principle could hardly be open to question, still, in today's world, in the external church as an organization of fallible, limited, unregenerate people, a rigid interpretation of this principle can lead, and has led to gross intolerance and contemptuousness toward the neighbor, and a merciless bigotry not in keeping with the spiritual charity which should reign in the church. Perhaps around no subject is there so much heartache, bitterness and misunderstanding in the church than around this. Many a man and woman have rejected a loved one on the basis of this ideal and their strength and loyalty can be honored. However, what it means to marry "within the church" has traditional implications which are badly in need of re-examination, lest we form false concepts about two kinds of marriages in our midst and make distinctions which are not warranted from the plain teachings of the Writings.

     The principle of marriage "within the church" cannot, without great harm to the church and others, be applied roughshod. Careful distinction as to what the Writings mean by the "man of the church" and by "religion" must govern our thinking, and especially our attitudes and actions toward those who are not yet of the church. Obviously, to marry "within the church" does not mean marriage in a General Church building; it does not mean having lived in a church community; nor does it mean having gone to a New Church school; it does not even mean having been married by a New Church minister. Although all these externals can contribute to making a New Church marriage, none of them is essential. None of them constitute marriage "within the church."

507

     A genuine New Church marriage is an approach to the Lord as He is now revealed in His second coming. It is a marriage which grows from an effort to learn the truth and use this truth to purify life. It is essentially a relationship which ranges from beginning states of spiritual ignorance and unregenerate disorder through reformation towards states of regeneration. The state of any given couple is, of course, known to the Lord alone.

     Certainly, everyone, even professional marriage counsellors who have no religious convictions whatsoever, acknowledges what the Writings forcefully teach, that if two people have deep religious convictions in opposing faiths, then their marriage is in trouble. But when one partner is in the church and the other is affirmative to its teachings there is every hope for a true marriage.
     If we begin our thinking from the truth that every newcomer who is sincerely interested and affirmative to the church can become a New Church man; if we recognize that to be in the church and to have the church in us are two different things, for, (the Writings say), "the church is one thing, and religion another. The church is so called from doctrine, and religion is called religion from a life according to doctrine"*; consequently, to be of the same religion and truly married means here to be regenerating partners; if we recognize this, then we can realize our own limitations, and this should lead us to be careful not to give negative impressions to others. Rather we should support all marriages in every way possible, especially those marriages in which one partner is new to the church. Such support is a fundamental responsibility of greater importance to our life and growth than missionary work. The affirmative leading, through friendship, encouragement and love, of those new to the Writings and the church is a work of charity in which all can participate, and the goal of such leading and such charity is the flee recognition of and subordination to Divine authority; which can only come from knowing the teachings of Divine revelation and using them to promote uses. Can a church that is dedicated to the uses of spiritual charity do less?
     * AR 923

508

FIFTY-FOURTH BRITISH ASSEMBLY 1969

FIFTY-FOURTH BRITISH ASSEMBLY DONALD L. ROSE 1969

     JULY 19-21, 1969

     Our annual Assembly seemed small after last year's European Assembly, but it had its special charms. We retained last year's innovation of beginning with a service of worship in the Colchester church on Friday afternoon. The Rev. Kurt Nemitz was to have given the sermon at this service, but he was in an Austrian hospital with a broken tendon. However, he had airmailed his sermon concerning the final chapter of the Apocalypse, and it was delivered by the home pastor and president of the Assembly, the Rev. Bjorn Boyesen.

     First Session. With engaging informality Mr. Yorvar Synnestvedt addressed the first session on Friday evening. His theme was art in education and power in ultimates in teaching the young. Mr. Synnestvedt presented insights into student-teacher relationships and the way children learn when their affections are engaged.
     All three sessions were held at the University of Essex, five miles from the Colchester church, and for some thirty persons a dormitory tower at the University was a sociable home for the Assembly's duration. The lower age limit of eighteen Prevented several couples with families from enjoying this very pleasant aspect of the Assembly.

     Second Session. On Saturday morning the doctrinal meat of the second session was provided in the presidential address: "What Is Sin?" Mr. Boyesen's paper will appear in NEW CHURCH LIFE. We then turned to business just after 11:30 a.m. The Minutes Published in last December's NEW CHURCH LIFE were approved, but a sentence on page 555 was amended. The phrase, "a possible incorporation of the General Church in Great Britain," is amended to read, "a possible incorporation of a body to do the secular work of the General Church in Great Britain."
     Mr. Boyesen reported on the sending out of tape recordings. There were now fifteen listening posts being served, four of them on the Continent. Approximately eighty-five people are receiving tapes from the committee in Colchester. The Rev. Donald Rose commented on the work done by volunteers each month in producing the News Letter and sending it out. Mr. Kenneth Pryke gave the treasurer's report of the British Finance Committee.

509

Messrs. John Cooper and Roy Griffith were nominated to serve the BFC again, and the nomination was ratified by the assembly. Messrs. Thomas Hugill and David Appleton were elected auditors.
     Incorporation of a body to do the secular work of the General Church in Great Britain: Mr. Roy Griffith spoke of the uses involved and invited questions and comment. This led to a full and thoughtful discussion and eventually to the decision by the Assembly, with only one dissenting vote, to go forward with the incorporation.

     Third Session. The address at the third session was on "The Four Horses of the Apocalypse," by the Rev. Donald L. Rose. This was followed by adjournment into seminar rooms for smaller group discussions of various topics, notably the forthcoming World Assembly and our policies in conducting British Assemblies. When we reconvened various spokesmen aired some of the ideas which had emerged. One point on which consensus was evident was that there ought not to be a British Assembly in 1970, since that is the year of the World Assembly in London.

     Social. When we gathered for the Saturday night social in the Hexagon Restaurant the weather was decidedly tropical. The setting lent itself to the informal conviviality, walks by the cool fountains in the courtyard, dancing for the energetic, and a few quizzes for the knowledgeable.

     Sunday. On Sunday all events took place in Colchester. All guests had invitations to New Church homes for lunch, and the children were cared for during services at the home of Mr. and Mrs. Warren David. The lesson from the Writings on Sunday morning was Apocalypse Revealed 244-245, concerning the fourth beast of Revelation 4-the eagle. Mr. Rose's sermon was on the renewal of strength like the eagle's (Psalm 103:5). The Holy Supper was administered in the afternoon, the address by Mr. Boyesen being on the fourth chapter of John.

     Perhaps the venue in 1971 will again be the University of Essex. If so, it seems that all services will again be held in the Colchester church, which so well provides for the sphere of worship that we seek in assembling together.

     Statistics. Attendance figures were as follows:

First Session      77          Friday Service
Second Session      80          Assembly Service      178 (37 children)
Third Session      71          Holy Supper      67 (66 communicants)

     DONALD L. ROSE,
          Secretary

510

REVIEWS 1969

THE SECOND COMING. By Norman Ryder. The Missionary Society of the New Church, London, England, 1969. Paper, pp. 20.

     This pamphlet, published in Seminar Books, is the latest addition to a series issued by the Missionary Society of the New Church. Mr. Ryder, a Conference minister, begins with the adage that "every cloud has a silver lining," and concludes by saying that the Lord "came 'in the clouds with power and great glory,' and showed us the silver lining of His Word." In between he shows that if the promises in the New Testament of signs which would precede the Second Coming were not literally fulfilled, neither were those in the Old Testament of signs which would presage the First Coming. Here and in his showing of how these signs were fulfilled Mr. Ryder is very effective, as in his explanation of the fall of the Christian Church. What we missed was a clear statement of what the Second Coming is. The author does speak of a new revelation of Divine truth, and he tells us that the Lord made His second coming by means of a man, Emanuel Swedenborg, who "made public the new revelation"; but he is silent as to how this was done.

     DEATH AND AFTER. By Peg Lang. Published by the Author, England, 1969. Paper, pp. 48.

     In this little book, the author says, "we are concerned with the loneliest, most dread adventure, all of us have to experience." Death is indeed lonely. Every man dies alone even if hundreds die with him. But why "dread"? Surely the emphasis of the Writings is in the other direction? The New Church man may be apprehensive about his judgment after death, but in the process itself there is nothing to be dreaded. This, indeed, is made clear in the text itself, which is designed as an introduction to the work Heaven and Hell, and which consists of extracts from and paraphrases and condensations of passages in that work, arranged under appropriate headings and supported by Scripture passages. The appearance of the text is pleasing-blue on white; but the size of the pamphlet, 3 3/4" by 5", is awkward.

511

RE-DEDICATION 1969

RE-DEDICATION Editor 1969

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. Notifications 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.
     Last month we celebrated the fiftieth anniversary of the dedication of the Bryn Athyn Cathedral. That moving event is of significance for the entire General Church. The Cathedral is, in every sense, the church of the Bryn Athyn Society. But it is a cathedral church. There is the Bishop's seat-the cathedra from which cathedrals took their name; and as such it is the chief temple of the whole General Church.
     We think and speak of Bryn Athyn as the center of the General Church, and it is. There is the episcopal seat; there and out of it are performed the uses of the episcopal office which extend throughout the General Church; and there the work of New Church secondary and higher education is carried on mainly, though not exclusively, for the benefit of the General Church as a whole. But a center must be more than a locus in which uses are concentrated and from which they radiate; it must also be the focal point to which members of the church throughout the world can look and be united in a common vision. And there is no loftier vision of Bryn Athyn, none which can more firmly unite our hearts and minds, than that of the Cathedral and what it represents.
     Not only does the Cathedral symbolize the faith and worship of the New Church, in its architecture it represents the Lord's Divine Human and the human of man which was created in the image and likeness of God. The Cathedral has been called a sermon in stone, and it is; re-presenting in stone the Divine Human which is the object and source of the church's worship. May there have been in Bryn Athyn a re-dedication to the uses for which the Cathedral stands, and of all to the Lord.

512

EXCELLENT IN WORKING 1969

EXCELLENT IN WORKING Editor 1969

     It is not difficult for those who believe in God to acknowledge that the fruits of the earth are His creations and to thank Him for them. But it is not always easy to remember, or even to believe, that man's ability to cultivate the ground and his skill in increasing and improving the yield of the land are also from the Lord. There is a tendency to forget this in a technological society, and to attribute to human inventiveness and ingenuity what is made of the raw material-even if the material itself is attributed to the Lord.
     Yet the desire to investigate, the ability to observe and learn, the knowledge that is acquired and applied in the development of sound agricultural practices, and the desire to improve constantly on past performance-all of these are from the Lord. As He says through the prophet Isaiah concerning the plowman: "His God doth instruct him to discretion, and teach him. This also cometh from the Lord of hosts, wonderful in counsel, excellent in working."
     Without the Lord's excellence in working and the means through which it operates, none of the potential within His gifts in nature could be realized by man at all. That we owe our technology and its benefits to the Lord might seem a strange statement to some, but not to the New Church man. For we know from Divine revelation that man's ability to observe and compare, to see relations and to think, to recognize cause and effect and draw conclusions about them, to perceive the natural uses of things, and then apply his knowledge to advance his technology are all the result of influx from the Lord.

     So it is fitting that we should, at this time of the year, praise the Lord with thanksgiving for His counsel and His excellence in working as well as for the ultimate gifts they enable us to enjoy. But we should also realize that the gifts which the Lord imparts to the minds of men are not restricted in their possibility to the development of an affluent society, well served by technology, from which physical want and suffering have been banished. The Lord wills to bestow upon men the knowledge and understanding of spiritual truth that will enable them to perceive how His bounty is to be used for the true happiness of mankind; not merely for its material prosperity, welfare and comfort, but for its spiritual well being. This is the real work of the Lord, the work of instructing and leading men in the reaching of a spiritual harvest. Only, we must realize that in this also the Lord is "excellent in working"; that our understanding, love and application of His Word are from Him, as is the Word itself, and that for them also He is to be praised.

513

PERMISSIVENESS 1969

PERMISSIVENESS Editor 1969

     If it is true that the words found and not found in a language tell us much about the people who use it, the prevalence of the word, permissive, must say something about the generation to which it is applied. A definition acceptable to all may be hard to come by. But the word seems to describe a parental attitude of allowing their children a freedom of choice they are not yet equipped to exercise; of not constraining to certain forms of conduct, still less prohibiting others; and of tolerating the behavior patterns which the young design for themselves. Permissiveness may spring from lack of a sense of responsibility and the indifference which results. It may come from defeat brought on by frustration: children are not going to accept the values of their parents anyway, and of what values may parents be certain today! Or, the Writings indicate, it may have its origin in self-love.

     Although the present usage of the term did not exist in mid-eighteenth century, the deeper implications of permissiveness seem well described by the teaching of the Writings as to how parents who are natural love their children. There is innocence in their love when the children are little, but it is entwined around their self-love, from which they love their children. Thus when innocence departs, at puberty and beyond, they do not love their children on account of their fear of God and dutifulness, or rational and moral intelligence, and regard very little if at all their internal affections, thence their virtues and morality, but only the externals, which they favor. Their love is attached to the externals, and they close their eyes to the faults of their children, excusing and favoring them.
     The point in identifying permissiveness with self-love is that man always concurs in, if he does not actually will, that which he permits; the Lord alone can permit without willing or even concurring in the evil permitted. Spiritual parents, we are told, love their older children differently. They love them on account of their spiritual intelligence and moral life, their fear of God and sense of duty, and their application to uses which are of service to society, thus of their virtues and morality; and if they do not find these, they provide for and minister to their needs from a sense of duty, alienating their minds from them. Such alienation is the opposite of permissiveness. We have in the Writings standards and values, and if we are trying to become spiritual, surely we should hold them steadily before our children by precept and example; adding gently the force of our rationality to give direction to their budding freedom, and not hesitating to disapprove and rebuke.

514

OF MEN AND BEASTS 1969

OF MEN AND BEASTS Editor 1969

     Several books written in recent years have advanced and explored the idea that we may learn about human behavior by studying that of animals. Human drives, motives, purposes and goals, it is said, can all be explained and understood by reference to the animal kingdom. There is just enough of a partial truth in this to make it plausible to some; for in himself man is nothing but a beast, having very similar senses, appetites, cupidities and affections. But these are not the things that make him human.
     In the things that make him human, man is entirely distinct from the animals. All created things are receptacles, and the human soul and mind are uniquely so. All the degrees of life flow into the soul from the Lord and may be received by the human mind-celestial, spiritual and natural whereas animals have only the natural degree. Therefore the human mind is free and may become rational. It can think analytically about civil, moral and spiritual truth, can even be elevated to think of the Divine; and it can choose freely to love the truths it thinks, and thus to enter into conjunction with the Lord. Because it is so created it is immortal. Animals do not possess any of these qualities. They have a will and an understanding and may even seem to think; but they are neither free nor rational, and their affections lead the understanding to fulfill the order of life into which they were created.

     Thus there is no more ground for believing that man dies like a beast than there is for the fond hope of some that animals, like men, survive death and will be met again beyond the grave. Most of these distinctions between man and animal are, of course, not observable; they can be known only from Divine revelation, though when known they can be confirmed. However, the most important implication of the teaching is that we are men and become truly human only as we cultivate in ourselves those faculties and abilities which are human-the faculties of liberty and rationality, and the abilities to think of and love the Lord and heaven, and to enter into conjunction with Him and consociation with heaven. The man who neglects to do so is not a beast; he is worse than a beast, for it is in order and in him order is perverted.

     Man is human because he is created in the image and likeness of God, who alone is Man. He did not evolve out of lower forms of life. It is true that man's humanness at birth is potential. But the potential is there. Otherwise it could never be realized. To the extent that man becomes human it is through developing his human qualities, and he becomes more so by approaching more nearly to the Lord.

515

LOCAL SCHOOLS DIRECTORY 1969

1969-1970

     Local schools report the following teaching staffs for 1969-1970:

BRYN ATHYN: Rev. David R. Simons                    Principal
Mr. Carl Gunther                                    Assistant to the Principal
Miss Mary Louise Williamson                          Kindergarten, Section I
Miss Eleanor Cranch                               Kindergarten, Section II
Mrs. Edward Cranch                               Grade 1, Section I
Mrs. Thomas Redmile                               Grade 1, Section II
Mrs. Grant Doering                               Grade 2, Section I
Miss Rudaina Abed                               Grade 2, Section II
Miss Nancy Stroh                                    Grade 3, Section I
Mrs. Sandra Penner                               Grade 3, Section II
Miss Alison Glenn                               Grade 4, Section I
Miss Janet Heilman                                   Grade 4, Section II
Mrs. Barbara Synnestvedt                          Grade 5, Section I
Mrs. William Griffin                               Grade 5, Section II
Mrs. Michael Gladish                               Grade 6, Section I
Mrs. Stanley Rose                               Grade 6, Section II
Mrs. David R. Simons                               Grade 7, Girls
Mr. Bradley Smith                               Grade 7, Boys
Mrs. Dan Echols                                    Grade 8, Girls
Mr. Yorvar Synnestvedt                               Grade 8, Boys

COLCHESTER: Rev. Bjorn A. H. Boyesen                Principal
Miss Hilda M. Waters                               Grades 1-6

DURBAN: Rev. Daniel W. Heinrichs                     Principal
Miss Claire Cockerell                               Grades 1-5
Miss Belinda Wilkinson                               Grades 1-5

GLENVIEW: Rev. Louis B. King                     Headmaster
Rev. Alfred Acton II                               Assistant Headmaster
Mrs. John Barry                                    Kindergarten
Mrs. Leroy Streicher                               Grade 1
Miss Katherine Coffin                               Grade 2
Mrs. Kenneth Holmes                               Grade 3
Mrs. Ben McQueen                                    Grade 4
Mrs. Ralph Synnestvedt, Jr.                         Grade 5
Mr. Richard Acton                               Grade 6
Miss Gertrude Hasen                               Grades 7 and 8
Mr. Dan Woodard                                    Grade 9
Mr. Gordon McClarren                              Grade 10

KITCHENER: Rev. Frank S. Rose                         Principal
Mrs. Frank S. Rose                              Kindergarten
Miss Laura Gladish                              Grades 1-4
Miss Joan Kuhl                                   Grades 5-8

PITTSBURGH: Rev. Kurt H. Asplundh                     Principal
Mrs. Robert H. Blair                               Kindergarten
Mrs. Robert M. Kendig                              Grades 1-3
Miss Viola Friesen                               Grades 4-6
Mr. G. Dirk van Zyverden                          Grades 7-9

TORONTO: Rev. Harold C. Cranch                     Principal
Rev. Christopher R. J. Smith                         Religion
Mrs. Sydney Parker                               Kindergarten
Mrs. Gordon Jorgenson                              Kindergarten
Miss Sylvia Parker                               Grades 1-3
Mrs. Selma Hiebert                               Grades 4-6
Miss Barbara J. Charles                          Grades 7 and 8

516

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. 4-6.
GENERAL CHURCH SEAL 1969

GENERAL CHURCH SEAL 1969

A General Church bronze seal would make a welcome and lasting Christmas present to grace the wall of any New Church home.
These symbols of the Church are again available at the low price of $17.50, FOB, Bryn Athyn. Get one from your local book room or the General Church Book Center, or contact Walter Horigan, Bryn Athyn, Pa. 19009.

517

Church News 1969

Church News Various 1969

     AUCKLAND, NEW ZEALAND

     On June 22, 1968, the Rev. Douglas Taylor arrived in time for the banquet which had been arranged for that evening. After much searching Mrs. Mills had found the Waverly Room of the South Pacific Hotel suited to our needs and had engaged it for our first public celebration of the birth of the New Church. Cyclostyled invitations were sent out to all contacts, and excitement rose with each acceptance that came to hand. On the great day we gathered in the Waverly Room for a wonderful smorgasbord and the purposes of the evening, the theme of which was "Gates to the New Jerusalem." After the toasts to the Church and then the Queen, Mr. Lloyd Bartle told how he came to the New Jerusalem; how his father, as he grew old and deaf, relied upon Lloyd as the youngest in a strong Methodist family to tell him of the sermons at church while he remained at home and read the True Christian Religion which a friend had given him, also other books of the Writings, and how they had great discussions together. After his father had passed on Lloyd treasured these books, and when he came to Auckland to live he became active in the New Church there.
     Mr. Malcolm Fleming then told how he came to the New Jerusalem via an interest in astrology, which led a friend to show him Earths in the Universe. This interested him greatly and he progressed through all the books of the Writings which he found so illuminating, answering all his many questions about the Word.
     Next Judith Bartle, aged eleven years, gave the speech which she had prepared spontaneously when she learned that her father was to speak. "From the time of the Lord's first coming on earth He prepared heaven and earth for His second coming. Then He chose a man called Emanuel Swedenborg. The Lord taught him all about heaven; then He told him to write about what he knew. Swedenborg finished writing the books in the year 1770. Then the Lord sent His disciples all over heaven to tell the angels about it."
     Mr. Taylor then spoke about gates to the New Jerusalem, giving missionary experiences and ideas for helping others to the New Jerusalem. Songs from the Social Song Book were interspersed between these toasts and talks. The anniversary cake, foursquare and decorated around the sides with twelve gates of "pearl" guarded by twelve angels, had on the top the memorandum from True Christian Religion no. 191. Mr. Taylor announced that books of the Writings which had been laid out ready could be inspected, and those who wished could take a copy as a New Church Day gift.
     At worship next morning, which was well attended, a New Church Day sermon was attentively received. The Holy Supper service was held in the evening. Doctrinal classes were given on two evenings, on the messages to the churches in Thyatira and Sardis. A letter from Mr. Taylor, also one from Mr. Fleming on Miss Helen Keller were later printed in the evening paper.
     Three friends of the church passed into the spiritual world in October. Mr. Taylor visited us again that month, and on this occasion he was met by Mrs. Marie Bartle and Mr. Harry Beveridge, who accompanied him to the home of Mr. and Mrs. Ron Duncan, where he conducted a short service of blessing.

518

A small congregation gathered for worship on Sunday morning, but a public lecture in the afternoon on "The Philosophy of war Helen Keller" was well attended. Many of the audience took advantage of the reduced prices for that day to obtain copies of her book, My Religion, and also copies of the Writings and of radio talks. The Holy Supper service was held that evening at Duders Avenue for seven people. Mr. Taylor had to shorten his visit and return to Australia next morning to conduct a memorial service for his mother. We were very grateful to him for his visit at that time. Books left by Mr. Alf Curd were given by his widow and added to the library. Mr. Fleming had his Christmas talk cyclostyled for distribution to members and contacts, and later Mr. Taylor's three Christmas broadcasts were duplicated and sent out also, giving contacts a wonderful feast of instruction.
     In the small hours of February 4, Stephen Mills was welcomed home from Bryn Athyn by his family and in his turn was in time to welcome Miss Gai Simmons who arrived from Sydney a few hours later to stay for few weeks' holiday. In spite of travel weariness and the excitement or home-coming, Stephen kept a date with us all and showed us some of the lovely slides and movies he had taken Of Bryn Athyn and other parts of his travels; giving us newsy commentary on the people and places and the "real sweet girls" and boys of the Academy.
     When next Mr. Taylor came to visit us we were all invited to dine at the home of Mr. and Mrs. Mills to greet him, and to celebrate Stephen's confirmation, which had taken place in Bryn Athyn, and which had filled us all with gratitude to the Lord.
     Next day, after hiring a projector and a car, Mr. Taylor drove north to show the films he had brought to the folks there. He returned next day, bringing Marie Bartle to augment the group, and showed the films in Auckland to a small but interested group. The films were of the story of Noah's ark and of life in the Academy. The sermon next day was on the Passover, and the Holy Supper was again administered in the evening. We viewed more of Stephen's movies, of which we never tire, and stayed up to listen to Mr. Taylor's broadcast from Australia, which commences at 11:15 p.m., our time.
     On Monday morning Mr. Taylor lectured to 70 Form 6B boys and girls from a co-educational college for nearly an hour, followed by another forty-five minutes of questions, on "The Philosophy of Emanuel Swedenborg He then continued with his visiting program, and in the evening gave the final class on the messages to the seven churches, dealing with Philadelphia and Laodicea. The class was well attended.
     At his suggestion we have started monthly doctrinal classes, using a taped series by the late Rev. Karl R. Alden. Mrs. Doris Flood has offered her sitting room for the purpose and the class is held on the first Tuesday of each month at 8:00 p.m.
     RAE TUCKEY

     THE ACADEMY OF THE NEW CHURCH

     Enrollment for 1969-1970
Theological School               4
College                         92
Girls School                     114
Boys School                     117
                              327

     LOCAL SCHOOLS

     Enrollment for 1969-1970
Bryn Athyn                          407
Colchester                          16
Durban                          25
Glenview                         129
Kitchener                         38
Pittsburgh                         37
Toronto                         35
                              687

     Total enrollment in Academy and General Church schools 1014.

519

RE-DEDICATION IN BRYN ATHYN 1969

Announcements.

The sermon preached by the Right Rev. Willard D. Pendleton on the occasion of the fiftieth anniversary of the dedication of the Bryn Athyn Cathedral is published in this issue. An account of the celebration of the event, and a photograph of the Cathedral, will appear in the December issue.

521

"THERE SHALL COME A STAR OUT OF JACOB" 1969

"THERE SHALL COME A STAR OUT OF JACOB" Rev. FREDERICK L. SCHNARR 1969

[Frontispiece: Photograph of Bryn Athyn Cathedral-Church]

NEW CHURCH LIFE
VOL. LXXXIX DECEMBER, 1969          No. 12
     "There shall come a Star out of Jacob, and a Scepter shall rise out of Israel." (Numbers 24:17)

     This prophecy concerning the signs of the Lord's first advent was given by the prophet Balaam some twelve hundred years before the Lord's birth. Balak, king of the Moabites, had refused the sons of Israel permission to pass through the land of Moab on their way to the land of Canaan. The sons of Israel marched through the land of Moab without King Balak's permission, and camped near the Jordan River. Fearing to attack the sons of Israel because of their number, King Balak sent for a Syrian prophet and soothsayer named Balaam. Balaam was asked to curse the sons of Israel, but each time he prepared to do so, he spoke a prophetic blessing upon them. The prophecy of the Lord's advent contained in our text was a part of the last such prophetic blessing made by Balaam. It is the only prophecy of the Old Testament that refers to a star as a sign of the Lord's first advent. For centuries to come, wise and God-fearing men would search the heavens for the sign of the star that would tell of the Lord's coming.
     The Writings tell us that prophecies concerning the Lord's advent were made from most ancient times. Indeed, from the very beginning of the fall of the Most Ancient Church such prophecies began to be given. So Jehovah God said to the serpent in the Garden of Eden: "I will put enmity between thee and the woman, and between thy seed and her seed; and He shall trample thy head, but thou shalt injure the heel."*
     * Genesis 3:14, 15. See AC 250, 2036:6, 2523, 2661:2
     Through the time of the first Ancient Church, the Hebrew Church, and finally the Jewish Church, more prophecies concerning the Lord's advent were revealed, always becoming more specific and clear.

522

Then, suddenly, in the fourth century, after Malachi, the last of the Minor Prophets, had declared that the Lord would send Elijah before "the coming of the great and dreadful day of the Lord"-suddenly, the voice of prophecy was still. It was not to be born again until the angel Gabriel appeared to Zacharias to announce the birth of John to "go before the face of the Lord to prepare His ways."*
     * Luke 1:76

     Why was it so important that the knowledge of the Lord's advent be kept before the mind of man so many thousands of years before the event took place? In answering this question the Writings reveal a number of related truths, all of which are essential in understanding the spiritual drama and meaning of the Christmas story.
     For man to be redeemed and saved from the evil, selfish nature of his inheritance, he must believe and genuinely acknowledge that there is a God, that He is one God, and that He is Divinely Human. This is the paramount and most important truth of all religion. The oneness of God is the first commandment of the Decalogue, and the Divine Humanity of the Lord is the revelation of Jesus Christ. We are therefore taught that no one can enter heaven who does not acknowledge the Lord God Jesus Christ to be the one God of heaven and earth.*
      *See TCR 457; HH 227
     We are instructed that man can only love such things as are in the truly human form and quality, or the image and likeness thereof. This is because man is created from a God who is Divinely Human, and who has created man in His image and likeness. For man to know, honor, and love those human qualities and forms that are of Divine order in others, he must first see them in the character and quality of the Lord Himself. If some of the Lord's Divine Human qualities are not seen, man cannot love anything that is good; all that then remains to love and honor are the inventions, conclusions, ambitions, and imaginations of self and the worldly things of natural life. And because of man's inherited inclination to evil, nothing then stands outside of man for him to love but self and the world. He is his own law and order, his own master and lord.*
     * See AE 934:2, 948:4
     To love what is good, to love what is of Divine order, to love what is truly human in others, is to love the Divine Human qualities of the Lord. These qualities are not mere abstractions, nor are they the physical forces of nature, however fine and purified they may be thought of. They are above the things of nature-discretely above them-they are living, spiritual and eternal, because they are qualities of the Lord's Divine Humanity. They are not revealed by man, nor by nature.

523

They are revealed only by Him from whom they originate. Thus we find them revealed in His Word. The qualities of the Divine Humanity such as mercy and forgiveness cannot be proven or tested or believed by anything from nature, nor any structures of thought built upon the scientifics of nature. They are a matter of sense and perception. The Lord has given the human spirit of man the ability to feel and perceive the reality of those Divinely Human qualities when they are heard or read from the Word, and once felt and perceived, they then can be seen and confirmed in all things of life, even in the world of nature.
     How very important is the concept of the Lord which man holds is evident from the teaching that the nature and quality of all of man's thoughts and loves, depends upon his idea of God, and his intentions and actions according to that idea. This is not a truth that is obvious to us; and yet we can see its great importance and why nothing is more important to our whole life, than to seek a true picture of the nature and quality of the Lord Jesus Christ.*
     * See AC 5949:3

     In a sense the whole of the Sacred Scripture tells of the Lord's Human, how He made it Divine and glorified it. Both the Ancient Word and the Old Testament contained this Divine story in their inmost senses, and when men on earth read the natural prophecy and history of the Word, the angels understood the spiritual sense, and their delight was communicated to man. This was all of the life of heaven that could be present with mankind for thousands of years, but though obscured from man's conscious thought, it nevertheless made it possible for man to delight in natural things, including the natural goods and truths of the Word.*
     * HH 87; Coro 59
     The prophecies of the Lord's advent that were obvious and open prophecies, performed another function, however, besides that of interior communication with the life of heaven. In them rested the primary means of seeing the one God Jehovah as a Divine Man-as a Divinely Human God. It was in these prophecies that God's concern and love for mankind was most evident-He would come to save and redeem, He would bear the weight of man's evils and falsities, He would fashion a new creation from the misery and strife of natural life. "It shall be said in that day, Lo, this is our God, for whom we have waited that He may deliver us; this is Jehovah, for whom we have waited: we will exult and be glad in His salvation.* "He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and carry them in His bosom; He shall gently lead the sucklings."**
     * Isaiah 25:9; 26:8, 9
     ** Isaiah 40:9-11. See AC 8261:3, AC 2034:6

524

     Through the Word, particularly the open prophecies, the Lord preserved the essential truth that the one God was Divine Man. This was the one star in man's spiritual sky. However, the light of this truth was veiled so that only those would see it who sincerely looked to the good of life. The spiritual truths of heaven, which were the common knowledge of most ancient and ancient man, were gradually being lost in man's degeneration into falsity and evil, externalism, and ignorance. But while any such truths remained in the dying churches of antiquity, the Lord could only reveal Himself in veiled teachings, lest new truths be accepted, and then profaned, and man's state be even worse.*
     * See AE 624:20

     And so the Lord waited until the ignorance of man was complete, and even those of good will no longer could see the nature and quality of God; such could only watch and pray for the hour of His coming.* In the last centuries before the Lord's coming, even the light of the one star, the knowledge of the Lord as Divine Man, was dimming and dying. Where was the sign of the star that would come forth out of Jacob, and the Scepter that would rise out of Israel?
     * See AC 10355:5; Lord 3; AC 5514, 3398, 3757
     When the ignorance of man was complete, when his night was dark with the falsities and evils of hell that now threatened to destroy even his spiritual freedom, then the star came forth out of Jacob, and the Scepter arose out of Israel, and the long expected prophecy of Balaam began to be fulfilled. Men of good will, who searched the Scriptures and looked for the advent of the Messiah, suddenly saw the blazing new star in the heavens, the star that told of the Messiah's birth-that God had been born among men-that the Lord God Jehovah was indeed, Divinely Human.
     Only those who really sought the presence and knowledge of the Lord could see the promised sign of His coming, and even they could have but little idea of the profound effect of this truth upon all of mankind throughout the great natural and spiritual universe. It would effect great changes in the spiritual life of man on earth; it would bring a new light, a new perception of truth to the heavens; it would bring a great judgment upon the world of spirits, and would establish a new order both there and in the very hells themselves.*
     * See AC 10655:3
     The Lord was to take upon Himself the natural body and mind of man. Through that body He would walk and talk with mankind, He would instruct them and heal them, He would show mercy to them and forgive them, and He would show them the way to heaven.

525

Man would see the Lord God in Human form-this was the star that would come out of Jacob. The angels understood the spiritual sense of this prophecy-as even now can the man of the New Church. They understood that by Jacob was represented the exterior of the Lord's Divine Natural-the descent of the Lord into the body and mind of a man. They understood, too, that this body and mind would be gradually put off and rejected, that it would suffer temptations and humiliation, and finally, that in its place, even while He lived on earth, He would put on a Divine, glorified Human. The glorified Human of the Lord was the scepter that would arise out of Israel. Israel represents the internal of the Divine Natural, the glorified Human, and the scepter represents the power that this glorified Human would have over the minds of angels and men. For the Lord not only showed that He was Divinely Human for a brief moment of history, but by taking to Himself, ordering, and making Divine the natural degree of life in Himself, He provided the means, the power, of openly approaching the natural mind of man, and of making it possible for man to see naturally, and even sensually, spiritual goods and truths. Forever, the Lord would have the power of presenting Himself to man as Divinely Human in every appearance of the truths of the Word, whether sensual, natural, rational, spiritual, or celestial. And herein would lie the primary means of man's salvation, the truth that would give man the light of intelligence and wisdom, and the power to love the Lord with all the heart, mind, and strength.*
     * See AC 1950, 3322:3, 4286:7, 4570

     The angels of the higher heavens not only saw what the spiritual meaning of the Messianic prophecies entailed, but certain societies of heaven were to prepare and take part in the final annunciation to man on earth. Because of the knowledge of the Lord's descent into the world these societies drew closer to the states of men who were also in something of the knowledge and belief of the advent prophecies. At Divine direction the angelic messenger, called Gabriel, appeared by dream and vision to Zacharias, Joseph, and Mary. But on the night the Lord was born, the joy and delight these angelic societies felt and expressed flowed down into the hearts of men; heaven drew near to earth. The eyes of the simple good were opened, and the eyes of the wise were raised to the heavens. So the shepherds in the hills near Bethlehem saw the angelic host surrounded with the glory of heavenly light, and went to see the things told them by the angel. And the wise men of the east, with their spiritual eyes opened, saw the angelic societies at a distance as a bright star which led them to the Lord.*
     * See AR 548; AC 2523, 8261:3; CL 81

526

     It is said that the wise men were from the east, and that they saw the appearance of the star in the east. The east represents the Lord and the goods and truths concerning Him. The wise men were from the east in that they were in the prophetic knowledge of the Lord's coming. They saw the star in the east because the new truth of the Lord taking to Himself and glorifying a Human was the work of the Lord alone. To see it, men would have to look to this truth with faith and love in the Lord, they would have to look to the east.*
     * See AE 422:20; AC 3249, 9293:3
     It seems strange that the star led the wise men to Jerusalem first, before leading them to the infant Lord. For at this time Jerusalem represented the faith and charity of the Jewish Church which had died, and which was ruled merely by the love of self-the wicked Herod. Herod and the people of Jerusalem could not see the star, and when told of the birth of the Messiah, could only think of His coming with hatred, and a desire to destroy Him. The truth of the Lord's Divine Humanity was totally rejected by the Jewish Church; in spirit this truth was crucified at its very birth.*
     * See AE 473:13; AR 880
     Such rejection, however, could not prevent those in the desire to seek the Lord from finding Him. The star led them to where He was. The truth that the Lord is a Divine-Human God had now descended into the natural life of the world, and from its very infantile beginning it had power to lead man into the true knowledge and love of the nature and quality of the Lord God. Once again, even more fully than in most ancient and ancient times, man could recognize, understand, love, and worship the Lord as Divinely Human. He could offer to Him the good of love, the good of faith, and the good of obedience-gold, frankincense and myrrh.*
     * See AC 9293:3

     The star had come forth from Jacob and the scepter would even now begin to arise out of Israel. And once again men would be free to know and worship the Divinely Human, Lord God Jesus Christ.

     But the fulfillment of prophecy was not yet complete. The star appeared and the scepter arose, and men could see the Lord sensually and naturally as Divinely Human. But even this would not be sufficient to raise man out of the great evils and falsities into which he had subsided. The Lord would yet have to complete the work He only began when He came into the world. In order to free man forever from the great chains of falsity and evil in which he was, the Lord would have to reveal His Divine Humanity to the highest faculty of man's natural mind-the rational faculty. Another star would yet have to appear-the Lord would have to make a final, second coming.

527

The truths upon which the Christian Church was established were not sufficient for man's salvation.
     The Lord foresaw this even while He lived in the world-indeed, even from the beginning. And so He spoke of His coming in the clouds of heaven with power and glory. And in the last chapter of the book of Revelation, after telling of the things that were to come, He said: "I, Jesus, have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star."*
     * Revelation 22:16
     The Writings tell us that the Lord is here called a "bright star" from the light which He gave when He came into the world the first time. This light was the sensual and natural truth of the Lord as the Divine Human. But He is called the "morning star" from the light that He would give to man when Be came into the world a second time. This light would be the rational and spiritual truth of the Lord as the Divine Human. As the morning star heralds the dawn of a new day, so would the rational and spiritual truth of the Lord's Divine Humanity bring forth a new age a new Christian Church that would endure forever.* From spiritual-rational truths concerning the Lord's Divine Human this church would be able to enter into spiritual intelligence and wisdom; it would be able to love spiritual things as being the precious inmost gifts o human life and happiness. The bright and morning star would bring a new day-the conjugial could again be loved, the qualities of mercy and forgiveness could again be loved, faith and charity and use could again be loved; the Lord's inmost purposes of creation and His desire and love for man's eternal happiness and peace, all of this could be loved.
     * See AR 151, 954

     It is sometimes said that Christmas is for children. This is not so. Christmas is for people of all ages. The little infant unconsciously is impressed by the tender spheres of joy from angels and men alike when they reflect upon and celebrate with love the Lord's birth. A young child sees the Lord sensually as an infant born from heaven-He is to be a man, a Divine Man who teaches, protects, heals us, and finally leads us to heaven. A youth and a young adult sees the Lord both sensually and naturally. He begins to see the nature and quality of the Lord, not just the sensual image. In natural good and truth from the Word He sees the Lord as justice and judgment, as law and order, as righteousness-He sees the Lord in what is civil and moral, and from these forms natural ideals and associate affection. As man advances into maturity, into the age of wisdom, He begins to see the Lord not only sensually and naturally, but now also rationally and spiritually.

528

He sees the Lord as love and wisdom in Divine Human form, and begins to understand and sense the nature and quality of those inmost loves that give to man the blessing of heavenly life-those loves that make him an image and likeness of the Lord Himself.
     Christmas is for all ages-it is only the quality of Christmas that changes as our states grow and enter into new forms. As the years pass by, the sphere of each new Christmas should bring us a new delight and a new blessing. And it will, if we turn our eyes to the east to see the star that came forth out of Jacob, the star that will guide us safely into the very presence of the Lord! And if we lay before the Lord the gifts of our true and sincere efforts to be guided and led by Him, we will at last see the Lord as the bright and morning star, the star that leads us forth from the life of our native will into the dawn of a new day, the new will of the regenerate man. In the new will, formed by the Lord to perceive and receive all the life of His Divine Humanity, is the spirit of Christmas fulfilled. Amen

     LESSONS: Numbers 24:1-9. Matthew 2:1-18. AC 2553.
     MUSIC: Liturgy, pages 522, 523, 545, 544.
     PRAYERS: Liturgy, nos. 57, 114.
APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1969

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1969

Applications for admission to any of the Academy schools for the 1970-1971 school year should be made before February 1. Completed application forms and accompanying materials should be received before April 1, and applications for student work and/or specific scholarship funds should be received before May 1. Therefore letters requesting application forms should be sent as soon as possible.
Applications for readmission of students already in attendance should be made as soon as possible on the forms sent to parents or by letter. All applications should be addressed to the Director of Admission.

529

TRUE AUTHORITY AND HUMAN FREEDOM 1969

TRUE AUTHORITY AND HUMAN FREEDOM Rev. DAVID R. SIMONS 1969

      (The last of four articles.)

     4. The Rational Authority of the Writings and New Church Education

     In our last article we endeavored to show some specific examples of the need for flexibility and mercy in our application of the Writings to life. It is clearly one thing to have and to acknowledge the doctrine of genuine truth, and it is quite another to apply these general truths to life. It was our hope to demonstrate this by specific example where we feel that it is possible that tradition and derived doctrine have been allowed to create attitudes which are often contrary to charity and which are not necessarily based on the clear teachings of the Heavenly Doctrine. Whereas the preciousness of virginity and the damning evils of adultery are specifically taught in the Writings, and whereas the love of offspring is closely linked to conjugial love, still the "numerical control of natural offspring" is not directly treated, and our ideas and attitudes may be matters of rational judgment and individual freedom. No group pressure or society stigmas have any place here. Teachings are crystal clear that the loves of self and the world close the mind to heaven and destroy genuine marriage, but judgment of these matters is left to individual self-examination in an atmosphere of enlightened freedom.
     Another attitude which we mentioned relates to marriage "within the church." What is meant by the phrase, which we tend to use much too loosely, that of being "in the church"? While it is clearly stated that "marriage love cannot exist between two who are of different religions, because the truth of the one does not agree with the truth of the other . . ."*; and while this same number goes on to relate that marriages in heaven are formed between two who are of the same society, and was represented in the Israelitish nation by the command that marriages were to be contracted within the same tribe . . . still, this teaching cannot be applied literally to this world without injury to uses. For religion is a matter of life, not just doctrine**; it is a matter of an approach towards the Lord (who loves all men) by internal steps of reformation and regeneration.

530

These internal progressions begin in ignorance and progress to angelic intelligence and wisdom. They are known to the Lord alone. For these reasons we must be most careful to make distinctions in our thinking, in our judgments, and in our attitudes toward any married partners. The Writings do permit us to say, "if you are in internals as you appear to be in externals"*** then you are or are not of the church, and to think and act from such conclusions, but always with the humble acknowledgment that the Lord alone knows. The emphasis of our thought as a church and as individuals should be on the affirmative support and encouragement, with sympathy and understanding, of all marriages, especially those which have every hope of coming into the church in their own free time, from their own rational choice. Charity demands that we work in every way possible to promote this end.
     * HH 378
     ** AR 923
     *** CL 523

     Divine revelation is given in such a way as to promote human rationality and freedom. The authority of the Word is not to be a deadly oppression, stifling human initiative and thought, but just the opposite. We should not allow ourselves to think that because the solution to every conceivable human concern exists in the Writings, because the answer to every possible human need has been provided, for this reason man can fold his hands, or rather, his mind, in complacent trust that ready-made solutions, fully applied directives, will be miraculously given, with no need for effort, search, trial and error, frustration and despair. As man has wrested progress from the outside world by using his mind and energies, so he can gain spiritual rewards only by patient search and optimistic application of what he discovers. For if man will accept the challenge, if man will make the effort to approach the Lord, if man will use his God-given freedom and rationality to investigate the truth of revelation and endeavor to use this truth, it is a sure and immutable law that the Lord will approach man, will stimulate and open his mind and initiative, to reshape the world in which he lives, and this not from pronouncements from on high, not by edicts from the powers in the church, not from councils or official journals-former churches have made these mistakes and failed-but by conscientious individual effort. The New Church is to grow by the collective effort of individuals to approach the Lord and to apply what light they find to their lives.
     The Lord teaches truth with authority in His Word, still He says it in such a way as altogether to encourage man's as-of-self reaction-man's free reflection and conclusions.

531

Think, for a minute, of the freedom we are in because the Lord has given His three-fold Word in written form. In itself this Word is the Lord Himself-His infinite love, His infinite wisdom. It is Divine, infallible, forever fixed, unchanging, constant and sure. It contains His power and His might by which the heavens themselves were made. Through the print of the written Word the Lord God of the universe thunders forth His will with a voice of many waters and literally "roars from on high," as Jeremiah described it"* and yet this all-powerful, omnipotent voice is muted even to silence, to the "still small voice" which Elijah heard and which is ever so careful to sound only according to the ear of the listener, to man's capacity to receive. The volume and intensity of His voice are adjusted and accommodated to leave man entirely free, and free, not only not to listen, not to be overpowered, but, of far greater importance, free to turn the volume up for himself, free to hear ever more clearly, even more forcefully. Human freedom is presented a spectrum of sound ranging from silence at one end to full-toned authority at the other.
     * 25:30

     To put this in another perspective, the Word contains in its essence the spiritual sun, which in brilliance outshines our sun a thousand-fold. The light and heat of this sun are so intense that even the highest angels must be shielded and protected by radiant belts and atmospheres. This sun contains the light of meaning for the understanding and the heat of relevance, purpose and conviction for the human will. Yet all this brilliance is stepped down and dimmed even to the relative darkness of history and literature-of morality and human psychology-in the Old and New Testament, and to closely reasoned thinking, based on former Scriptures and experience in two worlds, in the Writings. Those who look at the Word as history or literature, or as the rational arguments of a brilliant mind, see nothing of its inner light, nor hear anything of the words of God. They see nothing but the words of man. They are like a man lost on a dark street who shines his feeble light on a large window and all he sees is reflected light-himself, his light and the empty street. But those who learn in humility to acknowledge that the Word is Divine truth, who learn to search for the Lord in its sacred pages, those who search for the source of light within the Word itself, will be led to discover all its inner brilliance. For "it is the Divine which bears witness concerning the Divine, and not man from himself."* "In Thy light shall we see light!"**
     * AE 635
      ** Psalm 36:9
     Education, from this light is the effort to lead the mind to see all things in this light for itself.

532

Education so ordered derives its meaning and power from the acknowledgment that there is but one Source of order, values and authority. The Word is God-with-us and provides the general truths which are to become the constants of the human mind. Once we have general truth from which to search, once we understand the universal truths of religion, of the Word and the world, then we can enter into their inner mysteries to all eternity. For wisdom is an entering-in process, a search, a probe, as exploration. Curiosity, the thirst of the mind, is led on by present satisfactions to intelligence and wisdom. The entering into the known, the fixed, and the constant ever more deeply is a challenge which stimulates and satisfies the rational mind. As the Writings put it: "The things a man sees and feels in infancy are most general; but those which he sees and feels in childhood and youth are the particulars of these generals; and those which he sees and feels in adult age are the singulars of the particulars."* "For spiritual life develops successively from one age to another, as from an egg so that man is as it were born continually,"* and this to all eternity.
     * AC 4345
     ** AC 4378

     In our search for the broad generals which make the basic structure of all knowledge, we, who attempt to further the cause of distinctive New Church education, are not alone, although of course we are willing to look in directions others have long considered blind alleys. Educators of our day, such as Jerome Bruner, Harvard psychologist, in his now famous book, The Process of Education, clearly defines the need and importance of generals to the educational process: "Students, perforce, have a limited exposure to the materials they are to learn. How call this exposure be made to count in their thinking for the rest of their lives? . . . (Dr. Bruner answers this question), by giving students an understanding of the fundamental structure of whatever subjects we choose to teach."* "If earlier learning is to render later learning easier, it must do so by providing a general picture in terms of which the relations between things encountered earlier and later are made as clear as possible."** A second way in which earlier learning renders later performance more efficient is through what is conveniently called nonspecific transfer or, more accurately, the transfer of principles and attitudes. In essence, it consists of learning initially not a skill but a general idea, which can then be used as a basis for recognizing subsequent problems as special cases of the idea originally mastered. This type of transfer is at the heart of the educational process-the broadening and deepening of knowledge in terms of basic and general ideas."***

533

This insight into the need for generals and for entering into and deepening of "knowledge in terms of basic and general ideas" confirms what the Writings teach. But we would add that the only source of ideas which are universal and which can be entered into in real depth is the authoritative truth of revelation.
     * p. 11
     ** p. 12
     *** p. 17
     It is these general ideas, the Writings tell us, which relate particulars to each other, which bind them together in mutual relevance, and which give them flavor and interest so that they bring delight. True generals are organizing forces in the mind, for when particulars are seen to fit in and relate, then they harmonize to make sense. Unrelated facts, like the sands of the desert to which they correspond, are dry, unstimulating and unrewarding. Mere facts are boring and unimpressive compared to those which are ordered to substantiate intelligent conclusions. And that which relates facts and makes them stimulating and delightful is general truth. "If generals have not first been received, the particulars are not admitted, and even excite disgust, for there can be no affection for particulars, unless generals have previously entered with affection."*
     * AC 5454

     Education is concerned with meaning, value, and freedom-with having the thing to be learned relate to what is known, and better still to what is loved. It is a fact of psychology that "the more meaningful material is, the easier it is to learn and retain, the more readily is it assimilated, and the more permanent it becomes."* Nonsense material, for example, is difficult to learn and retain. In fact, "the higher the degree of organization and logic in the material, the slower the rate of fall in retention."*
     * The Psychology of Learning, Deese p. 166
     ** Ibid. P. 171
     Since the mind was created to see truth, therefore the more ordered and the more organized-the more logical-knowledges are, or better still, the more psychological they are, that is, the more they are related to what we call the state of the learner and to truth, the more meaning and power they will possess and the greater will be their impact on the mind. For "everything done according to order is inmostly opened to the Lord and has heaven in it."* It is because education in the church can be ordered from principles of truth, that it has the potential of becoming the most forceful means of opening the mind to the reception of heaven and the Lord.
     * AC 8513
     Education based on the Writings has potential for indefinite extension, since its ideas are open to truth eternal. From principles of truth, from the generals of doctrine, every subject taught can become a Jacob's ladder stretching to the feet of the Lord Himself. For the teaching is that:

534

     In order that knowledges and truths may be anything [in the human mind], they must be brought into a form in which they shall mutually regard each other, which cannot be effected unless they are consociated under a general; and therefore it is this general which holds them together in form and causes that each constituent therein may have its own quality. The general itself together with other generals, must [in turn] be brought into relation under things more general; and the more general things again, under the most general. . . . The most general universal, by virtue of which all things are held together [both in the human mind and in the universal] is the Lord Himself."*
     * AC 6115

     Education within our church organization should be especially sensitive to the need for individual freedom-for the freedom to think, for the freedom to discover, for the freedom to react. That which is learned under compulsion has far less weight, sinks far less deeply, than that learned from individual initiative and delight. As-of-self learning, the leading of the mind by providing challenges and opportunities for discovery and development, should have a primary place in this new education.
     When we see how individual freedom is encouraged in education in the spiritual world, when we see what qualities of mind are stimulated and challenged there, then we have a model or pattern for rational education in the church. One of these models is as follows:

     "It is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it. Because the truth which is so impressed becomes persuasive truth, and is devoid of an extension, and also any yielding quality. [We take this to mean extension by free thought and reflection.] Such [persuasive] truth is represented in the other life as hard [we would say, brittle and inflexible] and is such that it does not admit good into it so as to become applicable [to life]. [Like truth alone, which is cold, lifeless, and condemns all to hell, it does not inspire affections and delights related to life.] Hence it is, and this is the spiritual law of order] that as soon as in the ether life any truth is presented before good spirits by a manifest experience, there is soon afterwards presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and in this way to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites."*
     * AC 7298

     Education which leads the mind to accept rational authority places a premium on student involvement and participation. It does this by insinuating doubts which lead to thought and reflection, to considering the possible avenues of thought "even to opposites," and collecting reasons, and then coming to one's own rational conclusions. Is it possible that in our efforts to stress the positive authority of the Writings and to remove every shadow of doubt, we have gone against this law of order and only succeeded in stifling initiative and deprived creative thought of its delight and life?

535

Is it possible that didactic teaching can create an atmosphere of oppression and undelight which freezes the as-of-self and leaves only rebellious feelings? Is it possible that in dealing with our more mature minds we have failed to get the essential spirit of the Writings, their challenge, their call for the use of reason, their open-ended clarity, across to our students? That instead of using them to open minds we have done the reverse? These are not accusations, but an appeal for each one of us, particularly those in positions to lead, to reflect on the spirit of the Writings as it relates to the uses of education.
     The meaning and power in education, which derives its authority from the Writings, stems not only from their clear general ideas, and not only because truths are open-ended and mind-expanding, enabling us to view truth "even to its opposites," but especially because its values relate to what is eternal.
     Contrast, for a moment, the position of youth in the world with those in the church: At the profound disillusionment of the world today, lies the lack of any conviction that life is eternal. This lack has a pronounced effect on the mind, especially on the young who are, or should be, future-oriented.
     Professor S. L. Halleck in his article on the Value Crisis in America, from which we quoted extensively in our article on the "Structure of Rational Values," notes that:

     "When no one can predict what the world will be like in twenty, ten, or even five years, man must alter his psychological perspectives. The lessons of the past become less relevant; planning for the future appears futile. One is driven to gear his value systems toward enjoyment of the present. . . .
     "Where the future is unpredictable, such values (as success through the acquisition of wealth) lose meaning. Youth who are in the process of preparing themselves for adult roles are more likely to appreciate the uncertainty of the future than their parents.
     "Youth are no lazier, no more hedonistic or passive than their parents. Rather, conditions do not favor future-oriented values, and youth are being forced into the role of the 'now' generation.
     "In focusing upon one another's personal worth, youth have emphasized the development of their innate potentialities. Unwilling to evaluate themselves by the measure of what they can produce or sustain, they focus on the process of creativity and its appreciation.
     "The attractiveness of psychedelic drugs may be related to this new emphasis.

536

By altering the state of their own consciousness many students hope to find new truth and power-creativity-by looking inward. But in using such drugs they also demonstrate their lack of conviction that they can shape the world and are searching for strength and constancy within an unreal inner world."

     The power and thrust of education from the light and authority of the Writings come because they relate to life-to eternal life. From the Writings, we have been given the power to predict the future in a new and inner way. From the light they bring from the spiritual world, the rational mind can extrapolate present ideas and present loves into eternity and see their living counterparts in the heavens or in the hells. Consequently, it may be said that the Writings stimulate, or should stimulate, the long-view of life. They make future-oriented thinking a present possibility. They allow us to relate our every act to a definite, ordered future, to what is constant, fixed and sure, under the auspices of the Lord. Once we acknowledge the reality of the spiritual world, every idea in our minds and every intention of our wills takes on relevance, as the Lord said: "A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."* When we learn to think in this perspective of eternity, the present takes on a different meaning. The present moment no longer becomes the only reality; present pleasures are stripped of their urgency and tragedy of its pain. Viewed in the light of what is eternal the present ceases to be an end in itself, but becomes essentially a means, an element towards that which is more real, more enduring, and more rewarding.
     * Matthew 12:35-37

     When we know that all the potentials for laziness and hedonism exhibited by the "now" generation exist in the impure natural mind of each one of us, then we can understand that our personal worth can only come to the surface through discipline and hard work, essentially through the shunning of disorder and evil. The discovery of our inner endowments becomes, not an unhealthy introspection of the inner depths of the proprium, but a conscious rational matching of our gifts and talents with the needs of society. For we can look inward, in a good sense, not inward into the dark turmoil of our own hereditary wills, but inward and upward to the mind of the Creator, inward and upward to the wide and free world He has planned for us, to the heaven to which He is even now leading each one of us in secret, and we can strive to bring this world of order and perfection into our daily lives by establishing a value system based on what is eternal.

537

Such a system has every hope of reshaping this chaotic world of ours, but it must first reshape our own minds and lives; it must first shape our own schools and our own societies; then and only then, will we be in a position to influence and change the world.
     It is important to note that these new truths of the Heavenly Doctrine not only promise eternal happiness in a spiritual world, where delight and fulfillment are indescribable, as the reward for a life of order and use-not only delights, which are said to be ineffable, to be gained in some distant future, but they promise a preview, in this life, a foretaste of these delights here and now! Self-discipline and self-control from the truth are to have their own intrinsic rewards. For order and obedience to law, especially spiritual law, bring angels present, and angels bring heavenly delights and satisfactions-the delights of discovering truth, the delight of perfecting and growing in uses. These are present rewards which will be expanded and amplified in eternity. The delights of conjugial love, for example, when entered into by orderly steps, are to grow and be perfected by a full life on this earth and have indefinite potentials for expansion in the world to come. Such long-term goals, so vividly revealed in the Writings, provide the power and strength by which all who are willing to receive them can face the temptations and allurements of our modern world and repel its adverse spheres. Only where men are privileged to view life in the perspective of eternity can they be given the reasons and conviction from the Lord to control, in full freedom and from enlightened rationality, their natural loves, so that they may be healed of their infirmities and led to the eternal kingdom of the Lord for which they were created.
     It is because the Writings bring a new kind of authority and a new expanded freedom to the human mind that they have the power to restore the Word and religion to the minds and hearts of men, and they can be the basis for a new respect for and obedience to both moral and civil law as these relate to spiritual law. For this reason they are the hope of all nations. They bring "healing in [their] wings."* This is what is meant in the book of Revelation by the "leaves of the tree [of life] which were for the healing of the nations."** These "leaves" are the "rational truths" of the Heavenly Doctrine of the New Jerusalem, "by which they who are in evils and thence falsities are led to think soundly and to live becomingly.... Rational truth [most nearly] receives spiritual truths. For the rational is the first receptacle of spiritual truths."***
     * Malachi 4:2
     ** Revelation 22:2
     *** AR 936

538

TRUE CHRISTIAN RELIGION 1969

TRUE CHRISTIAN RELIGION Rev. ALFRED ACTON 1969

THE HOLY SPIRIT: THE DIVINE TRINITY

     The third chapter of the True Christian Religion completes the discussion of the first essential of our faith, namely, our idea of God. As we have seen in previous articles on chapters one and two, God, the Divine esse, is the Creator of heaven and earth, while God, the Redeemer, is the Divine Human present visibly with men; the form of creative love made manifest; the Divine existere which is the Divine standing-forth. In our present chapter the Divine procedere, the Holy Spirit, is treated, and then the relationship of the three terms to each other is summarized in a section on the Divine Trinity.

     The Holy Spirit and the Divine Operation

     "The Holy Spirit is the Divine Operation proceeding. . . "*
     * TCR 138
     It is most important for New Church men to have a clear understanding of this third essential of God. We must know both what the Holy Spirit is, and how it acts for our salvation. Without a clear knowledge of these points confusion such as that of former Christianity will arise. We will become prey to enthusiastic spirits who delight in possessing our minds with the fantasy that what we speak is the Holy Spirit, that is, we believe ourselves to be the Holy Spirit. Such delusion obviously sets man up in place of God as the authority for the church, it establishes the words of man as Divine revelation, which in effect negates belief in the Word of God. Indeed, when man after seeing truth deliberately enters into such fantasy, he is profaning that truth; he is committing the unpardonable sin, the sin against the Holy Spirit. Our chapter points out the danger which results from condemning others whose understanding differs from our own, that is, of the intolerance which fails to respect the rights of others to disagree with our interpretation of Divine revelation. We learn of enthusiasts who after death are able to terrify the innocent with the words of Matthew 12:31, 32, concerning the unpardonable sin, enthusiasts from whose clutches the good must be removed lest they be ensnared and denied the bliss of heaven.

539

     Yet the danger of speaking against the Holy Spirit is not from terror inspired by enthusiasts. Rather it is from profanation of that which is the Holy Spirit. "To 'speak against the Holy Spirit' denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of a man; and from this it is said that this sin cannot be forgiven."* A Slightly lesser form of profanation is also called a sin against the Holy Spirit. "The sixth kind of profanation is committed by those who acknowledge the Word and yet deny the Divinity of the Lord."**
     * DP 231:6
     ** Ibid. Cf. AE 778:3

     How shall we define the Holy Spirit? To define it as the Divine truth, which in fact it is, is not sufficient. As we saw in chapter two, God, the Redeemer, also is the Divine truth. He is the Word made flesh. What we consider now is the Word that dwells among us. We are concerned with Divine truth as it proceeds from the Word, rather than Divine truth as it exists (stands-forth) in the Word. So as our chapter says, the operation of the Holy Spirit (the Divine truth which man acknowledges) is an integral part of the Holy Spirit itself. In fact it is only by means of its operation that the Holy Spirit proceeds, and so exists as a reality. This definition is given: "The Holy Spirit is the Divine truth and also the Divine Virtus and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Savior."* I have left the Latin term virtus untranslated in this quotation. In the Swedenborg Foundation's Standard Version, as also in the Swedenborg Society's edition, the term is translated "energy" apparently because the translators assumed that energy was the Divine virtus. Potts in his Swedenborg Concordance translates the term, virtue. Neither is adequate. Virtus essentially means that quality which makes a man (vir) a man, or the things a man does to show he is a man, such as courage and the like. Virtus applied to God seems to mean the qualities and actions which make the Divine Man a Divine Man, that is, all the particular "graces" which make the Divine Human visible to men on earth: His mercy and love which provide for human salvation. Specifically the things of the Lord's will or of His providence are things of Divine virtus (plural, virtutes.) Several of these are listed in TCR 142, 143. To call these qualities spoken of collectively in the singular under the term virtus simply "energy," or "virtue," misses the point.

540

Also we must see a distinction between virtus, operation and truth since the terms are used together Operation makes virtus visible while virtus is a quality of truth. We can illustrate this relationship with a man. An act of bravery (operation) shows courage (virtus) which is a part of a man's character as seen by men (truth in relation to proceeding). In any event the term virtus is more complex than either the translation energy or virtue would have us believe, and is preferably left untranslated.)
     * TCR 139

     Our chapter logically turns to the methods whereby the Holy Spirit operates. Yet before turning to the operations of the Holy Spirit we should observe several facts as to its means of operation. First we realize that the Holy Spirit is God Himself. It can never be separated from either His love or His Human. As such the Holy Spirit is omnipresent. Its sphere to uplift men is with both the good and the evil. How is it, then, that the Holy Spirit does not effect the salvation of all men? The answer to this question is that the Holy Spirit must be received for it to be effective. Only where men acknowledge Divine truth as a guide for their lives, only there call the Holy Spirit proceed, only there can it uplift, only there can it lead men to eternal joy. This spirit is as vital to heavenly life as is its natural counterpart, the air, to natural life. If we fail to receive the air our body dies. If we fail to breathe in the Divine air of the Holy Spirit our true human dies. We become monsters in hell. Also, as air purifies our blood so does the truth of the Holy Spirit, once received, purify our will, or love, giving it new life. So it is that man must believe in God if he is to receive the efficacy of the Holy Spirit, "The Lord strives to impart [His virtutes to all men]; and He does impart them when man adapts and disposes himself for reception. The essential active force by which adaptation and disposition are effected is from the Lord; but unless man receives these operations with a free spirit the Lord cannot go beyond the effort, which, however, unceasingly continues.* We must believe in God to receive His Spirit, and belief in God includes living a life in accord with His Word by obeying His commandments.
     * TCR 150
     The Holy Spirit operates from love by means of truth and not the reverse. The Son, the Word of God, the Truth incarnate, is the means whereby the Father, Divine love and mercy, can find a basis in man to work on his behalf in bringing about his salvation. We are taught that with Christians the Word is the "sole medium by means of which man draws near to the Lord and into which the Lord enters."*
     * TCR 142
     It is in this context that the following words of John were spoken: "The Holy Spirit was not yet, because Jesus was not yet glorified."*

541

We cannot believe that some essential of God never existed, yet at the same time we can readily see that until man was present in the world God's power to uplift him was inactive; was simply a potential power. Similarly, though we can see that God saved man from first creation even to His incarnation, after that event, when His representative Divine natural became an actual natural in the form of the Divine Human, His power to uplift took on a new appearance in the world. What had been the "Spirit of Jehovah" or the "Power of the Most High" which uplifted man from love in accordance with the representative Human could be seen by man as the Holy Spirit after the glorification, a spirit now acting from the Divine Human, or the Word, for the eternal salvation of all men. God did not change in this process, yet the appearance of God to man did change. The means by which God's power acted on man did change. "The Holy Spirit was not yet because Jesus was not yet glorified."
* John 1:39

What are the means whereby God's Divine proceeds? What are the operations of God. Nine specific operations of God are listed in answer to this question. These are: "reformation, regeneration; and in accordance with these, renovation (which means an alteration of man's state rather than a renewal of a former state) vivification, sanctification, and justification; and in accordance with these latter, purification from evils, forgiveness of sins, and finally salvation."* We are told that each of these terms will be expounded later in the work under the several chapters on Charity, Faith, Free Will, Repentance, and Reformation and Regeneration. It is of interest here though to examine the generals involved in these terms. Note that the first two listed terms are the last listed chapters. Obviously the operations of the Holy Spirit will not be treated in those chapters in the sequence given here. So if we seek to see what is involved in this series, we must ask ourselves what it is that the Divine operation effects. Essentially the operation of the Holy Spirit is that which lifts man to God. It is that which fulfills the words of Zechariah: "[Jehovah] formeth the spirit of man within him."** Throughout the chapters listed, if we seek explanation of the operations of the Holy Spirit, we must look for those qualities which mold the spiritual man, gifts from the Lord which aid man in attaining His greatest gift, the heavenly proprium. The first of these gifts is accomplished by introduction into the church, i.e., by baptism. It is not one of the nine listed operations, but it is implied as an operation in the next preceding number to that which gives the list. There we learn that "breathing-into" as was done by the Lord to His disciples effects insertion into angelic societies.

542

The "breathing-into" obviously is reception of the Divine breath, or the Holy Spirit, so we may conclude that the first operation of the Holy Spirit is to bring about insertion of man into angelic societies which will provide for him those remains or good and truth that are so necessary for his salvation.***
     * TCR 142
     ** Zechariah 12:1
     *** Cf. TCR 140
     In general reformation and regeneration summarize the Lord's uplifting operations on man's behalf as he attains adult life. Reformation refers to the uplifting of the understanding by means of enlightenment and instruction, while regeneration refers to the uplifting of the will from its natural, animal-like state, to the celestial state of love to the Lord, a process which involves the establishment of a new will in place of the old animal will. The next four terms in the series of Divine operations are renovation, vivification, sanctification, and justification. These terms seem to be an amplification of the first two rather than an addition to the series. In other words the four states man comes into as these operations affect him are states within the process of reformation and regeneration, not in addition thereto. The last three terms, purification from evils, forgiveness of sins, and salvation, also seem to be states within the general outline of reformation and regeneration rather than states apart from these terms. Yet as our chapter noted, these terms will be amplified in subsequent chapters.

     One further illustration of the operation of the Holy Spirit is given, namely, the operation of the Holy Spirit with the clergy. A fourfold series is here described: enlightenment, perception, disposition and instruction. In this series enlightenment is a Divine gift which enables man to see in heavenly light rather than in terms of the time and space concepts to which his natural man is chained. Again, however, it should be stressed that enlightenment comes from the Word in accordance with use, not from some spiritistic quickening. When we carefully study doctrine from a prayer for enlightenment then the Lord is able to allow us to see in spiritual rather than natural light. Perception belongs to man and comes in accord with the doctrinal things a man has learned. Enlightenment gives the power to perceive, but perception comes according to the things by which or into which perception will work, truths from the Word. So the quality of the perception is determined by the degree of our knowledge of doctrine, which is acquired by careful study. Perception is not magical. It is the result of reflection after hard work. Disposition is from the affection of a man's love. If his love is good he will dispose truth for the right performance of use, in the case of the clergy for the purpose of instruction.

543

Disposition with the good seeks proper expression of love to the Lord or the neighbor. Whereas if the love is evil man's disposition will turn truth into a harsh, rough, burning zeal that in point of fact will seek his own eventual rise to prominence and the adulation of his fellows rather that use itself. Instruction is the result of the first three, and determines the quality of the priest's work.
     Although these qualities are specifically with the clergy, they are also in some degree with each man who will receive enlightenment according to his particular use, with each man who will perceive what truth applies to his use, and so will allow that use to dispose the truth pertaining to it, and at length will present that use in the world, not in the form of instruction in doctrinal matters as with the clergy, but rather in the form of a good life. It is in what is analogous to instruction, or the effect of the first three qualities in man, that the distinction between the clergy and the laity becomes clear. The effect is the use which determines the nature of the enlightenment. Also from this teaching we can understand why it is said that "good can be insinuated into another by any one in his country, but not truth, except by those who are teaching ministers: if others do this, heresies arise, and the church is disturbed and rent asunder."* Instruction in doctrinal matters is the effect of enlightenment with the clergy while other uses which are goods result from enlightenment in the laity.
     * AC 6822
     Having defined the Holy Spirit and discussed its operations in general and in particular with the clergy, this section of the chapter concludes with a treatment of the human spirit. "The spirit of man is his mind and whatever proceeds from it."* This mind which shall live after death is, in fact, in the complete human form, and constitutes man's spiritual body in which he will dwell to eternity.
     * TCR 156

     The Divine Trinity

     In this section of chapter three all the teachings of the first three chapters are drawn together so that the oneness of God may be manifest. We learn that the Divine Trinity is not a trinity of persons but a trinity of attributes, or essentials. Everything in God's creation reflects these trinal qualities: the qualities of substance, form and use. Yet the most perfect illustration of this trine is man himself, man who has been created in the very image and likeness of God. Man has a soul, body and operation or use. His soul, that which determines his life, is his reception of love from God. His body, that in which his life is expressed on earth, is the form which his love takes in determining this love. For example, the man who loves music will exercise his body to express that love.

544

He will learn to play the piano. Man's operation, or use, is the effect of his love, the expression of his life to others. Man is but one person, not three. Yet unless we think of man in trinal form, unless we consider his soul, his body and his use we do not see the whole man. So it is with the Lord. The Father is God the Creator, Divine love, which is the very substance of God. The Son, now manifest in the Divine Human, is the body of God on earth; the way in which God is seen by man (the books of Revelation being the means whereby this Human is expressed). The Holy Spirit is the Divine operation, the Divine providence working on man's behalf to uplift men into greater and greater participation in God's light and into the warmth of His love.
     In discussing the Holy Spirit we explained what was meant by the statement that the Holy Spirit was not yet, because God was not yet glorified. The section on the Trinity expresses the truth of this statement in another way. It stresses what the logic of saying the opposite, namely, that the Holy Spirit was before creation, leads to. If we cannot see that Divine attributes are but potential until need for their expression in time and space arises, and yet that they are unchanging as the Divine apart from time and space, think but for an instant of the alternative: three separate persons in some three-headed or three-bodied monster; an invisible, inconceivable God. Acceptance of this alternative by Christians has hatched the mystery of mysteries which after being concocted at the Council of Nicea has perverted the whole of Christendom. It is the "abomination of desolation" foretold in Daniel, the Gospels and the Apocalypse. It is the source of all heresy in the church. For from a wrong idea of God nothing but falsity can arise.
     So we see the importance of a right idea of God. "A right idea of God in the church is like the sanctuary and altar in a temple, or like the crown upon the head and the scepter in the hand of a king on his throne: for on a right idea of God the whole body of theology hangs, like a chain on its first link; and if you will believe it, every one is allotted his place in the heavens in accordance with his idea of God."*
     * TCR 163
     In the New Church we are privileged to have the most perfect idea of God ever presented to man. God to us is One. He is visible in His Human, His Word of Divine Truth. His Word with us is the crowning expression of Himself. "The New Church is the crown of all the churches that have hitherto existed on the earth."* For from our right idea of God we can see "that the sole end of God's Divine love, when He created the world, was to conjoin man to Himself and Himself to man that He might thus dwell with man.**

545

We worship the one visible God, Jesus Christ our Lord, in whom is the trinity of Father, Son and Holy Spirit. This fact is the first essential of our faith from which all other truths flow as from a fountain of living water.
     * TCR 786
     ** TCR 787

     ON EATING MUMMIES

     A Footnote to True Christian Religion 160:5

     While reading this relation one may wonder what is meant by these words: "How is an Egyptian, who has been made a mummy and mixed by a quack with extracts or emulsions into a potion or powder, to come back and tell anything?" Similar references to eating mummies are found in Conjugial Love 182:6 and True Christian Religion 770. Explanation of this reference is simple if we know that in Swedenborg's day mummies discovered in Egyptian tombs were a valuable commodity for druggists. It was believed that the powder of a mummy properly mixed had benefit to one's health. So men literally ate mummies. The question then is: "How can a mummy which has been digested by a man ever be recomposed into a body that will walk the earth?"
IN THY LIGHT SHALL WE SEE LIGHT 1969

IN THY LIGHT SHALL WE SEE LIGHT Rev. FRANK S. ROSE 1969

(Delivered at the Cathedral service on Charter Day, October 17, 1969.)

     This service is different from all others. It is the only time in the year when virtually the entire congregation enters the Cathedral in solemn procession as an act of pilgrimage and return to the Lord. And what a joyful occasion it is! As described in the words of the Psalm: "I was glad when they said unto me, 'let us go into the house of the Lord.'"* All of the Academy schools, the faculty, the Board of Directors, the Vice-President and the President of the Academy have entered this house of worship together with people who attended the schools in the past or who have children or friends in the student body. "Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel to give thanks to the name of the Lord."**
     * Psalm 122:1
     ** Psalm 122:4
     What a variety of people have thus joined together in worship, each one with his own feelings and reactions!

546

Those who are responsible as leaders in New Church education, have attended many such Charter Day services in the past. Because of their efforts in the actual work of carrying on this use, the service is valued as a return to first principles, and a reminder of the essential reasons for having an educational system of our own. Many of you have come back to Bryn Athyn for this week end. For you it will stimulate a wealth of thought and feelings and revive rich memories of happy and fruitful times spent here. Some of you students have been here long enough to be able to look back on previous years and feel somewhat nostalgic as you reflect on your own changes of state. To others this is the first time you have taken part in such a service. And so it will make its own impression on you as the beginning of a tradition.

     Young people are attending the Academy in ever increasing numbers, and from many countries and places. To those of you who have no background here, it must be a little bewildering to come to such a unique institution. Your first impressions may be in terms of buildings, teachers, or regulations. You may think that the Academy exists merely to perpetuate traditions, and to foster loyalty to itself. But those who have learned to appreciate the essential quality of the Academy realize that it is not here to keep ancient memories alive, but to foster a living and ever fresh vision of the Lord Jesus Christ. This movement began with a conviction that the Lord has made His second coming in the Heavenly Doctrine, and with the profound belief that He can be seen in the Writings in His glorified human.
     There is an analogy with the first coming of the Lord. When He went into the synagogue at Nazareth and stood up to read, He chose the prophecy in Isaiah showing that the Messiah would come to preach to the poor, heal the broken-hearted, deliver those held captive, and recover the sight of the blind.* In other words, He came to open the minds and hearts of the people so that they could have a new and meaningful understanding of the Lord their God, and could be conjoined with Him by love. When He spoke the people marveled because He taught as one having authority and not as the scribes. They had been brought up in a church that was heavy with traditions, and totally lacking in enlightenment. They wondered at the gracious truths which proceeded out of His mouth. Their hearts burned within them as He spoke. This marked a significant change from the religion they had known, wrapped in mystery and clogged with tradition. The Christian Church was in the beginning at least, a religion of freedom and light, for in the Lord was life, and His life was the light of men.**
     * Luke 4:18
     ** John 1:4

547

     The founders of the Academy experienced a similar wonder when they read the Writings and delighted in the truths there revealed. They realized that here is a source of unending inspiration for the church. They were convinced that an educational system could be based on the Writings that would open the minds of young men and women to see spiritual light, and to inspire them to live in that light.

     This, then, is the heart of the Academy. The Writings are the Word of the Lord Himself. Through them He will enlighten and lead His church. Through them He has the power to open the minds and hearts of people just as He causes the heart to beat in the womb, and opens the lungs of the new-born child to breathe. Think of what this means for the church! The Lord's love quickens the heart-beat of love to Him and of charity toward the neighbor. His wisdom inspires, or breathes life into the minds of those who turn to Him. As is promised, the Lord is to revive genuine Christianity, so that people may "draw breath through heaven from the Lord."* This is not something that can be done once and then forgotten. No matter how many times a person has breathed in his life, he must breathe again, and with each breath begin life anew. He cannot live on the strength of someone else's respiration to keep him alive. It is the same with the Academy. It is not enough that the men of old were inspired by the Writings. Each generation must find its own inspiration there and have its eyes opened to a vision of some of the infinite truths that can there be seen.
     * TCR 846
     Our education exists to teach young people the knowledge of the Word. But the purpose of this is to prepare for real understanding and that internal conviction of truth which is meant by "faith." Such conviction comes only when the individual is willing to accept the responsibility of obedience. As he seeks to follow the things he has been taught, the Lord opens his mind so that he is intellectually affected by the Lord's love. This love brings life to his knowledges, and transforms them into genuine belief.*
     * See F 32
     This means that our understanding of the Word must grow in two distinct ways. The most important way is through regeneration and the light that love brings to the mind. The other way is through the extension of our knowledge. Here there is a parallel with the development of science. In ancient times there were brief periods when great advances were made in certain fields of learning. But the very success of outstanding men seemed to intimidate the people who followed them so that they felt that the only respectful thing to do was to remain loyal to the brilliant work of these leaders.

548

As a result the work so well started soon degenerated and lost its impetus.
     In modern times science has had a long and continuous development, and this largely because of a refusal to rest on the accomplishments of the past. The pure scientist allows himself only one tradition, the tradition of scholarship. This of course involves a respect for the world outside of himself and a realization that it contains truths inexhaustible. A scientist can learn from the past and benefit from the work of other men but he cannot accept someone else's opinions as the last word on any subject.
     If the church is to continue to develop it must do so in a somewhat similar way. We can learn a great deal from knowing how the early Academicians saw the teachings of the Word and their bearing on education. But to be loyal to their essential conviction that the Lord is the only source of enlightenment we must seek for the light that He gives to those who approach His Word with the affection of truth. Each person must see the truth for himself, and in relation to his own situation and needs. The founders of the Academy knew that there are more truths in the Writings than will ever be seen by men. They looked forward to the day when a broader and more perfect view would be granted by the Lord. For "everything which is of wisdom is of infinite extension, and the things of wisdom are infinite in number."* The New Church is to enter intellectually into the mysteries of faith, and this demands more than the cataloging of doctrine. It requires an actual opening of the mind so that we can see the teachings of the Word as so many mirrors of the Lord.**
     * AC 6648
     ** TCR 508e
     Former students returning for Charter Day cannot help being impressed with the growth that has taken place here, in the number of students, in the buildings, in facilities and curriculum. Signs of external success abound. But the essential challenge is just the same as when the Academy was founded. It is just as important as it ever was to draw breath through heaven from the Lord, just as difficult to grasp the internal truths of the Word, just as much a matter of individual study, reflection and devotion. This applies to those who teach, and those who are taught, for essentially the Lord is the only teacher, since He alone is light and alone imparts it.
     The church is still in the early stages of understanding. There is more to be seen in the Writings than has been seen so far, and this will always be the case. This is the challenge to those who teach in the Academy; to extend the vision, to open the eyes of the students, to make them want to fill their lungs with the fresh air of spiritual truth.

549

The challenge to the students is a little different. As you grow older you will come to realize that there is no particular virtue in blindly accepting the things you are taught, or in believing them because of confidence in your teachers. "One must first learn the doctrinals of the church, and then exploration is to be made from the Word as to whether they are true; for they are not true because the leaders of the church have said so and their followers confirm it. The Word is to be searched, and there it is to be seen whether they are true. When this is done from an affection of truth, then man is enlightened by the Lord so as to perceive, without knowing whence, what is true, and he is confirmed in it according to the good in which he is."* One thing is certain. If you are looking for enlightenment, you will find it in the Writings if you approach them in the right spirit. "In Thy light shall we see light."**
     * AC 6047
     ** Psalm 36:9
     This conviction you must carry with you after you have left the Academy, and return only to visit, or to send your children here. You cannot assume that New Church education ends with graduation, or that a person can rest content to live with a wealth of memories of experience in these schools. The education here is to enable you to continue throughout your life to read and meditate on the Word, and draw inspiration and light from its teachings.
     In this we all share a common indebtedness to the Lord. We must all return again and again to be united in worship in the house of the Lord, for He alone can bless our work. He alone can grant understanding and love.
VISITORS TO BRYN ATHYN 1969

VISITORS TO BRYN ATHYN 1969

Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215) WI 7-3725.

550

ELEVENTH EASTERN CANADA DISTRICT ASSEMBLY 1969

ELEVENTH EASTERN CANADA DISTRICT ASSEMBLY SYDNEY PARKER 1969

TORONTO, ONTARIO-SEPTEMBER 26-28, 1969

     The evening of Friday, September 26th, saw the eleventh Eastern Canada District Assembly come into being. Upon entering the church door, visitors and locals were found streaming upstairs to register and streaming back down again, wearing nameplates to prove that they had come to terms with the treasurer. Latecomers carefully penetrated both lines amid happy chatter and orderly confusion. The painstaking efforts of the various committees in charge of Assembly arrangements and the fair and balmy weather augured well for a useful and happy Assembly, which, indeed, it turned out to be.

     The first session opened with a reading from Matthew 8 and TCR 776, following which, the Rev. Harold Cranch extended a warm welcome to the Right Rev. and Mrs. Willard D. Pendleton. Then, speaking extemporaneously, the Bishop referred to the Lord's words: "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head" as representing man's state of unwillingness to receive the Lord in His second coming. The product of man's self-intelligence, which to-day, passes for "truth," is transitory, perishable and without universal application; it illustrates the Lord's words. But truth-genuine truth-is immutable, and upon it Divine laws are based. But it is not to be confused with anything conceived of man's self-intelligence; it is the revelation of Divine authority that may be learned from the trinity of revelation, without which the unity of the Word cannot be understood nor even conceived.
     The New Testament introduced a social interpretation of the moral Israelitish law of the Old Testament and the Writings reveal a rational concept of use. Despite assertion of avant garde philosophers that God is dead, most people do profess belief in a god but are vague as to His nature. The personal concept of the literal sense of the Old and New Testaments, while valid, does not reveal God as the manifestation of good and truth-the will and understanding. For this we must turn to the revelation of the Second Coming, where, if we have not destroyed our "intellectual faculty" by which is meant our ability to perceive truth from our affection of the Word, the Lord may become visible in the light of the understanding.

551

     In his closing remarks, following discussion of the address, the Bishop urges that the subject be not regarded as abstract and technical. Its grasp requires affirmative thought and reflection but, as he put it, to see use is to see the Divine Person.

     The second session opened with a reading from Conjugial Love No. 534. This was followed by the business meeting of the Assembly. After acceptance of the minutes of the previous Assembly, the matter which occupied the attention of the meeting was the report that a sub-committee had been appointed and was actively investigating the steps necessary for incorporation of the General Church as a legal entity in Canada. No action was initiated by the meeting but the desirability of taking this step was presented and the practical advantages enunciated. Before the action necessary to implement incorporation is called for, a full report will be made available to all members.
     The Treasurer's report indicated a very modest operation since the last Assembly but it was hoped that with the restoration of an assistant to the pastor of the Toronto Society, it would be possible to do more, and funds were available for this purpose.
     Following a coffee break, the Assembly was addressed by the Rev. Frank S. Rose on the subject of "Conjugial Love-The Hope of the New Church." Conjugial love was presented, not as just a beautiful and abstract image, but as something tangible, always to strive after, protect and hope for. The indifference, even denial, in the world, of the conjugial principle, is widespread and permeates all walks of life; it is a function of the collapse of normal standards. We cannot avoid coming into contact with it but there can be no compromise with it.
     Conjugial love is given to those who live according to the commandments and all men and women, regardless of their natural marital status, can be in the conjugial state. It is to be sought after with unremitting steadfastness; the ideal must be cultivated and nourished in our children and when our young people contemplate marriage, they should discuss it with their pastor, well in advance of the betrothal.
     Conjugial love is indeed the hope of the New Church. The human race is the seminary of the angelic heavens and from the conjugial union it will bud and blossom.

     After an enjoyable buffet luncheon, the Rev. Harold Cranch spoke on "The Principles of Church Support." The speaker drew upon all three Testaments in support of his dissertation.

552

All things are the Lord's-as recipients of these, we have duties to perform, responsibilities to take and talents to account for. Who loves the end, loves also the means and our offering, regardless of our material wealth, will be proportional to our love for the church. We are not in freedom to withhold our support. By our voluntary affiliation with the church and its uses, we obligate ourselves to provide the means for their implementation.
     The principle of tithes applies as well with us to-day as it did to the Jews of the Old Testament; it applies to the poor as well as the rich, to vow and make a return unto the Lord. The first act of worship was their offering, which was in addition to the tithe and temple tax. Mr. Cranch related in some detail the situation in today's society, with that practiced by the Jews and showed how we, by practicing the principle of tithing, could make possible great extension of our uses.

     The Assembly Banquet at the Constellation Hotel was preceded by a social gathering in the Patio Room. Mr. H. Keith Morley, as Toastmaster, announced the topic of the evening as the "Church Militant," and after proposing a toast to the Church and the singing of "Our Glorious Church," introduced the first speaker, Mr. C. John Parker, whose subject was "The Attacks of the Hells." Abundant evidence exists at every turn of life today of the consummation of the old church. The near-total immersion of large segments of the population in the gratification of sensuous appetites, compounded by the widespread use of rationality-destroying drugs is appalling. In the sure knowledge of our possession of the truth, we stand in danger of compliance and there is no room at all, for complacence. There must be clear thinking and plain speech about the truth, we stand in danger of compliance and there is no room at all for requirement of all who would promote it, is to shun evils as sins. We must ask ourselves not what harm, but what use our activities serve, and like an earlier speaker, he emphasized our need to withstand the attacks of the hells, against their prime target-conjugial love.

     Mr. Fred Hasen followed with an address entitled "The Church's Defense" in which he reached the conclusion that there are signs of encouragement. Our increase in numerical strength is not rapid but with the vigorous and sustained support of New Church education, we are consolidating our gains. The enthusiasm and vigor with which the Caryndale community project came into being and flourished, representing as it does a labor of love by so many, can only be regarded as an encouraging sign. Also there is evidence of a growing awareness of our responsibility to the General Church, of our obligation to support New Church education in all possible ways and to strive to keep the external man in harmony with the internal. We have a firm foot-hold and the defense of the church is assured if we will but dedicate ourselves to its survival.

553

     Here, the first verse of a song "For Life in Heaven we Build," written by Mrs. Alec Sargeant of the Toronto Society, was introduced by the Toronto choir and the remaining two verses were joined in by everybody. This was a great success and was followed by the final speaker for the evening, the Rev. Christopher Smith, whose subject was "Can the New Church Survive?" The Writings, Mr. Smith said, say only if we and succeeding generations wish it. Mankind on earth has exercised its freedom four times to destroy previous churches and the survival of the New Church, with us is not a foregone conclusion.
     However, the Lord provides for the preservation of the church specific and if the human race should perish, the church would no doubt continue on some other planet. Divine Providence strives to protect man against destroying his rational. The church will survive according to its use but this speaker, too, warned that we must be and remain on the alert to avoid the dangers of complacency.
     In his closing remarks, Bishop Pendleton said that because we are committed to the authority of the Writings, there was no doubt in his mind about the church's survival. He touched upon the state of the world which had cropped up in several speeches during the Assembly-it is, undeniably, a matter for concern, but knowing of it and its attendant dangers, we should not fear it. We ourselves are the only danger-the hells are subtle. The Bishop enjoined us to read and reflect, and to be of good cheer. Then, following the singing of "The Lord God Jesus Christ Doth Reign," the Bishop pronounced the benediction.

     Following the banquet, open houses at the homes of Mr. and Mrs. Alec Craigie and Mr. and Mrs. John Wyncoll, at which contented, if slightly fatigued people enjoyed one another's company, were attended by nearly everyone. Meantime, some 25 young people danced and played table tennis in the church hall, at which Mr. and Mrs. Gordon Jorgenson and Mr. and Mrs. David Starkey were the genial conveners.
     A family children's service, conducted by Bishop Pendleton and the Rev. Christopher Smith, was held at 10 o'clock, the subject of the service being "The Lord's Prayer." In his sermon, the Bishop emphasized the holiness of the Lord and the Word-that everything we have is from the Lord. He explained the meaning of the prayer, passage by passage, and appeared to hold the children's attention.
     At the adult service conducted by the Bishop and the Rev. Harold Cranch, the text for the sermon was from the familiar quotation from Micah 6: 8 ". . . and what doth the Lord require of thee?" It is necessary that we live in the world and renunciation of it is not the essential of regeneration, but a sensual approach to the truths of faith, makes understanding them difficult.

554

The emphasis to-day, on the social justice of the "new morality," is not in itself enough, it imputes good to self, whereas an appreciation that good and truth are from the Lord, that they are absolute and enduring, makes possible a determination of values and an understanding of the purpose of life.

     All that remained now was for the Toronto Society to entertain as many visitors as could be persuaded to stay for Sunday dinner and to speed them on their way. This reporter believes that it was generally agreed that we were content to return to our various occupations, satisfied that the Assembly had been a useful and happy one.
     Attendance figures were as follows:

First Session-address-Bishop Pendleton           143
Second Session-Business Meeting                66
     -Address-Rev. Frank S. Rose               104
     -Lunch                               92
     -Address-Rev. Harold Cranch               84
Banquet                                    171
Children's Service           Children           62
                          Adults           65
Adult Service                              145
Total registration (including 28 students)     184
     SYDNEY PARKER
REDEDICATION IN BRYN ATHYN 1969

REDEDICATION IN BRYN ATHYN Editor 1969

The photograph of the Bryn Athyn Cathedral-Church which appears as a frontispiece to this issue was intended to be accompanied by an account of the rededication observed during the weekend of October 5. Because of lack of space that account is held over to the January issue.

555

TWO HUNDRED YEARS AGO 1969

TWO HUNDRED YEARS AGO Rev. DONALD L. ROSE 1969

     "It was told me through an angel from the Lord that I may rest securely on my arm during the night." So wrote Swedenborg toward the end of December, 1769. It is likely that around that time a cunning stratagem was planned by some members of the House of the Clergy to have Swedenborg imprisoned in a lunatic asylum. A senator learned of the plot and informed Swedenborg. Swedenborg told his agent and confidant, C. W. Steele, and Steele told Carl Robsahm, whose signed statement concerning it seems to be the only written record. He reports that Swedenborg, on learning of this plot, went sadly into his garden to pray, and received assurances that no harm would come to him.* Pernety mentions Swedenborg's precaution at that time not to have any strangers admitted to his house. He also alludes to an attempted assassination.**
     * Docu. I:47
     ** Docu. I:59, 60
     Bishop Filenius, regarded by Swedenborg as a Judas Iscariot, was probably party to the above-mentioned plot. He had been urged in a letter from Gothenburg to "take the most energetic measures to stifle, punish and utterly eradicate" the dangerous heresy propounded by Swedenborg; and in his letter promising "delicate" and "severe" measures he emphasized the idea that Swedenborg was delirious, mad, and in his second childhood.*
     * Docu. II:314
     Things had been stirred up in Gothenburg especially by the publication on November 18 of Swedenborg's provocative letter of October 30*; a letter exposing the attempt by Filenius to prevent the spread of the Writings. This provoked at least two anonymous letters in the newspapers expressing indignation and warning against false prophets. Dr. Beyer sent a copy of one of these to Swedenborg.**
     * See NEW CHURCH LIFE, October 1969, pp. 457, 458
     ** Letters and Memorials, p. 699
     The main discussions of the "Swedenborgian" problem in December of 1769 were in the Gothenburg Consistory and in the Rouse of the Clergy in Stockholm. But we find that there was also concern among the clergy in Uppsala; concern that the Writings were being sold openly in Stockholm, and concern that students in Gothenburg might be influenced. It was from the Uppsala Consistory that the suggestion came this month that the universities be asked to examine the Writings and pronounce upon them.

556

A theology professor at the University of Uppsala was said to be willing to undertake this task.* This suggestion was taken up, and it is evident from various documents that the report from the universities was eagerly awaited by the authorities concerned with the "Swedenborgian" question. They were still waiting six years later. The report never came.
     * See NEW CHURCH LIFE, 1910, p. 618
     The House of the Clergy decided in this month to appeal to temporal authority, and the matter was presented to the Chancellor of Justice. Swedenborg was aware of the "great noise" in the clergy meetings going on in his own city. His letter to Dr. Beyer shows a calm perspective. "I have not taken a single step to defend the matter." His closing words expressed pleasure in Dr. Beyer's undertaking to translate Intercourse of the Soul and the Body into Swedish. Beyer finished the translation in December, but the following month saw a ban on all translation of the Writings.*
     * Letters and Memorials, p. 703
REVIEW 1969

REVIEW MICHAEL A. BROWN 1969

PSYCHOLOGY AS SERVANT OF RELIGION. By Alan Gorange. The Missionary Society of the New Church, 1969. Paper, pp. 126.

Mr. Gorange tells us in the Foreword that the book is about the psychology contained in the theological works of Emanuel Swedenborg. In the brief span of 120 pages the author discusses the human mind, religious development, sex and marriage, growing and education, and guidance. The attempt is to relate the doctrines of the Writings to the psychological problems of modern man. In this exposition we are carried from one major idea to another, never slowing for details to be filled in or assumptions to be examined. The intermixing of citations from the Writings, ideas from Swedenborg's own study of psychology, findings of scientific psychology, and implications the author draws from the different sources will be puzzling to one who does not have a background of reading in the Writings.
Many statements need further explanation. For example, the first sentence in the book, "Religious people need a psychological revelation if only because their belief in God is usually based upon psychology," leads one to ask: "What is the nature of a 'psychological revelation'?" or "What is the psychology upon which a belief in God is based?" Such questions are not answered in the book.

557

Indeed, nowhere does the author propose a definition of psychology, unless the entire volume is to be considered as the definition. In the chapter "The Doctrine of Conjugial Love" Mr. Gorange makes the statement: "Not all adultery is destructive of the conjugial principle." (Page 72) How are we to interpret this statement! Or further: ". . . one of the few things upon which psychologists agree is that there is substance in the notions of introversion and extraversion." (Page 61) Possibly, but we are given no supportive evidence or source for this statement. And so it goes on throughout the volume.
     These shortcomings should not detract from the author's stress upon the importance of understanding scientific psychology in the light of Divine revelation. He points out the importance and impact of the doctrines of discrete degrees, conjugial love, freedom of choice and regeneration as they bear on man's psychological life. Divine revelation alone can reveal true principles of life and show man the purpose and meaning of life. Mr. Gorange notes the shortcomings of behaviorism and the inability of scientific psychology to explain the purpose of life.
     The need for studies relating the truths of doctrine to scientific psychology is great. We may hope that a fuller treatment of psychology and its relationship to doctrine awaits us in the future.
     MICHAEL A. BROWN

     [EDITORIAL NOTE: Mr. Brown is Instructor of Psychology in the Academy of the New Church College.]

558

CLERGY REPORTS 1969

CLERGY REPORTS WILLARD D. PENDLETON 1969

Report of the Bishop of the General Church

     September 1, 1968-September 1, 1969

     Each year as I prepare my annual report I am aware that there are few who read it. The reason for this is that annual reports, for the most part, are statements of activities and events which have taken place during the year. Although of interest to the historian who is concerned with the record, they do not appeal to the reading public.
     As members of the General Church, however, we are interested in the growth of the church and in the development of its uses. To present a picture of this we must go back several years in order to acquire a perspective. It is my thesis, therefore, that a meaningful report of the progress of the General Church involves reference to what has taken place within the church over a period of not less than ten years. When viewed in this way, that is, by decades, a pattern of growth and of development begins to emerge.
     Before reporting, therefore, on my activities for the past year, I would take this opportunity to call to your attention some of the interesting and encouraging developments that have taken place in the General Church over the past ten years.

     Generally speaking, it has been a period of growth and expansion throughout the church. We note, for example, the promising developments which have taken place in both the Kitchener and the Washington societies. In each instance they have moved to new sites and established communities which will provide for a long range development of the uses to which they are committed. In this connection we also would note that a similar move is now under way in the Durban Society, which is in process of establishing itself in a far more favorable environment in Westville. The interest and support that have been given to these societies by others throughout the church are deeply appreciated and are evidence of an awakened sense of responsibility on the part of others for the common good of the General Church.
     The spirit of growth and expansion, however, has not been confined to the larger societies which are establishing communities. Of equal interest was the construction of the little chapel in San Diego, where much of the work was done by the hands of its few members.

559

The same applies to the reconstruction of a house of worship in Miami, and the more recent reconstruction of a room within a home as a place of worship in Erie. It is true that these are externals, and externals are not necessarily a sign of internal growth and development, but as the one who officiated at the dedication of these buildings I have every reason to believe that they were ultimate expressions of internal affection and devotion.
     Having spoken of the means provided in various places throughout the church for worship and instruction, what of formal New Church education? Here also we have much for which to be grateful. In the development of the new college campus at the Academy, in the increase in the enrollment in our secondary schools, in the extension of our primary school in Colchester, in the addition of grades in the Kainon School in Durban, in the successful development of the Junior School in Glenview, in the increasing enrollment in all our day schools, and in the continued success of the General Church Religion Lessons, we feel that genuine progress has been made.
     Another encouraging and promising development in education has been the establishment of several summer schools. While it is true that the British Summer School, which set the pattern for more recent schools, was established prior to this decade, it has greatly enlarged its scope and usefulness in the past ten years, and has become an institution in our midst. Young people from many different countries now count the days until it opens again. (See NEW CHURCH LIFE, December 1965, pp. 558-560.)
     Another interesting development in the past ten years has been the emphasis that has been placed upon District Assemblies and gatherings. While not a new development, it has taken root in many places. I can frankly report that one of the most delightful duties of my office is the privilege of presiding over such gatherings as one finds at Pawley's Island in South Carolina, or at Crystal Mountain in the State of Washington.
     Passing over to other areas of development I would call your attention to the office of the Secretary and the office of Pastoral Assistant to the Bishop. Whereas the General Church has always had a Secretary, it was not until six years ago that this became a full-time use. In the correlation of our many uses of communication, and in giving direction and leadership in the fields of publication and distribution of literature, the Secretary has done outstanding work. I am equally grateful to the Rev. Norman H. Reuter who, in accepting the office of Pastoral Assistant to the Bishop, has succeeded in meeting many pastoral needs throughout the General Church that otherwise could not have been met.

560

     Finally, I would express my appreciation to the Harold Pitcairn family which, through the gift of Cairncrest, has enabled the General Church to have a home of its own where its uses may be fostered and developed. Also to the Right Rev. Elmo C. Acton for the much needed assistance that he has so generously given to the episcopal office.
     Taken together, these things which I have briefly mentioned in this report should be of encouragement to all and a sign that the General Church is a vital and living organization. So now to the report of my activities as Bishop during the past twelve months.

     Ordinations. On January 26, 1969, I ordained the Rev. Willard L. D. Heinrichs into the second degree of the priesthood.

     Inaugurations. On January 12, 1969, I officiated at the inauguration of Candidate N. Bruce Rogers, and on June 19, 1969, at the inauguration of Candidate Christopher Ronald Jack Smith into the first degree of the priesthood.

     Pastoral Appointments and Changes. The Rev. Christopher R. J. Smith accepted appointment as Assistant to the Pastor of the Olivet Church in Toronto, and as Visiting Minister to the Montreal Circle. The Rev. Norbert H. Rogers was Visiting Pastor to the Montreal Circle prior to the appointment of Mr. Smith.

     Assemblies. I presided at the Ninth Pacific Northwest District Assembly which was held in the Seattle area at Crystal Mountain, July 19, 20, 1969

     Episcopal Visits. On an episcopal visit to San Diego, October 4-6, I dedicated the new chapel of the San Diego Circle. (See NEW CHURCH LIFE, January 1969, pp. 35-45.) Following this event I took the opportunity to make an informal visit with the Los Angeles Society in Glendale, and the San Francisco Circle. On November 8-10, I visited the Pittsburgh Society; and on April 25-27, I met with the North Ohio Circle in Cleveland.

     Other Activities. While the above-mentioned activities have reference to specific events they are by no means descriptive of the work of the episcopal office.

561

As Bishop of the General Church I have many specific duties to perform including a heavy correspondence. According to our existing order and organization the Bishop also serves as President of the Academy and as Pastor of the Bryn Athyn Church. Due to the able assistance of the Executive Vice President of the Academy, and the Dean of the Bryn Athyn Church, this is still feasible. But the time is soon coming when we must give careful consideration, in the light of new circumstances, to the duties and responsibilities of the episcopal office.
WILLARD D. PENDLETON,
September 1969
COUNCIL OF THE CLERGY 1969

COUNCIL OF THE CLERGY Various 1969

     September 1, 1968, to August 31, I969

     MEMBERSHIP

     During the year ending August 31, 1969, two young men, inaugurated into the first degree of the priesthood, and one Associate Member were added to the rolls. One member was ordained into the second degree of the priesthood. There were no other changes. On August 31, 1969, the Council of the Clergy consisted of three priests in the episcopal degree, thirty-six in the pastoral degree, four in the ministerial degree, and one associated member, making a total of forty-four. Of these eight are retired or in secular work.
     Fourteen of the thirty-six full-time priests reside in the Bryn Athyn area, ten of them being wholly or essentially employed by the General Church and/or the Academy of the New Church.
     Other residences and fields of activity are as follows:

Elsewhere in the United States      11
Australia                          2
Brazil                          1
Canada                          4
Great Britain                     2

Scandinavia                     1
South Africa                     2

     In addition, the General Church has one priest of the pastoral degree in the Guyana Mission, and in the South African Mission, besides the Superintendent, there are five priests in the pastoral degree and one Candidate. A Directory of the Clergy of the General Church and its Missions is published in NEW CHURCH LIFE, September 1969, pp. 426-430.

     STATISTICS

     Statistics concerning the Sacraments and Rites of the Church administered during the period ending August 31, 1969, compiled from 44 reports received from the members of the Council, together with the comparative figures for twelve-month periods five and ten years ago are shown below.

562

                                   1968-69      1964           1959
Baptisms
     Children                          124           150           166
     Adults                          31           32           45
     Total                              155           182           211
Holy Supper: Administrations
     Public                         180           166           207
     Private                         30           Not given
          Communicants               5180           4931           4566
Confessions of Faith                     47           37           25
Betrothals                              31           20           21
Marriages                              50           35           26
Ordinations                              3          2           0
Dedications
     Churches                         1          0           0
     Homes                              4           7           12
     Other                          1           1           0

Funerals                                   50           52           49

     REPORTS OF THE MEMBERS OF THE COUNCIL

     The Right Rev. Willard D. Pendleton served as Bishop of the General Church of the New Jerusalem, Pastor of the Bryn Athyn Church and President of the Academy of the New Church. The full text of his report appears on pages 558-561 of this issue.

     The Right Rev. George de Charms, Bishop Emeritus of the General Church of the New Jerusalem, President Emeritus of the Academy of the New Church, and Emeritus Professor of Theology, taught two courses in the Theological School and two courses in the College, and continued to serve as an honorary member of the governing Boards of the General Church, the Academy and the Bryn Athyn Church. He preached three times in Bryn Athyn, once at Meadowridge, Pa., and twice at Glen Tonche, N. Y. He also gave six talks in the College chapel, delivered addresses to the Women's Guild of the Bryn Athyn Church and the Swedenborg Scientific Association, and conducted a Christmas service for the second grade children in the Bryn Athyn Elementary School.

     The Rev. Alfred Acton II was Assistant Pastor of the Immanuel Church Society, responsible for the administration of the Immanuel Church schools.

     The Rev. Kurt H. Asplundh was Pastor of the Pittsburgh Society.

     The Rev. Bjorn A. H. Boyesen served as Pastor of the Colchester Society and of the Letchworth Circle, and Visiting Pastor of the Open Road (Manchester area, Glasgow, and isolated members in the north). He was also Chairman of the British Finance Committee and of the British Academy, and a member of the Swedenborg Society's Advisory and Revision Board.

563

     The Rev. Peter M. Buss, in addition to his regular duties as Superintendent of the General Church Mission in South Africa, Pastor of the Transvaal Circle, and Visiting Pastor to the district of southern Africa, assisted the Pastor of the Durban Society by preaching thirteen times, giving five children's services and six doctrinal classes, and teaching in the Kainon School. He also led two men's discussion groups in Durban. While in the United States to attend the Council of the Clergy meetings he preached in Bryn Athyn and in Washington, D. C., and gave reports on the South African Mission to the Corporation and to the Joint Council of the General Church.

     The Rev. Geoffrey S. Childs served as Pastor of the Detroit Society. He notes emphasizing general doctrinal classes as the focal point in the study of doctrine, and using the discussion method as much as possible. Religion classes during the week continued to be a vital use in the Society and involved young people of high school age as well as elementary school children. Several discussion classes were also held with college students.

     The Rev. Robert H. P. Cole, Pastor of Sharon Church and Visiting Pastor to the Midwestern District, gave leadership in forming a group in Kalamazoo, Michigan, and notes prospects of a group being formed in Wilmington, Illinois, and of the Milwaukee group becoming part of the Madison, Wisconsin, Circle. In addition to his regular duties he preached once each in Bryn Athyn, Glenview and Toronto. In Bryn Athyn he also conducted a children's service, and in Toronto gave a doctrinal class and spoke to the school. In the public relation field he gave lectures to members of the Community Center Foundation and to the Oneness Society, and took part in forming the Lakewood-Balmoral Residents Council.

     The Rev. Harold C. Cranch continued as Pastor of the Olivet Church, Toronto, and Principal of the Olivet Day School.

     The Rev. Roy Franson served as Pastor of the Miami Circle and Visiting Pastor to the groups in New Smyma Beach and St. Petersburg, Florida, Atlanta, Georgia, and Birmingham, Alabama, and to isolated families in these three states and in Tennessee.

     The Rev. Alan Gill, retired, had no activities to report.

     The Rev. Victor J. Gladish, in secular work, conducted one service each month at Sharon Church except during the church recess in August.

     The Rev. Daniel W. Goodenough continued as Instructor of Religion and History in the Academy of the New Church and as Visiting Pastor to the Northern New Jersey and New Pork circles. Besides teaching three courses in the Girls School and one in the College he conducted the secondary schools chapel services during the first semester. He made six visits to the New Jersey Circle, two to the New York Circle, and one to the group in Puerto Rico. He also preached three times in Bryn Athyn and once each in Detroit and Toronto.

     The Rev. Daniel W. Heinrichs served as Pastor of the Durban Society, Principal of Kainon School, and Visiting Pastor to the isolated in the Zululand area.

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     The Rev. Henry Heinrichs, retired, conducted services and preached five times in the Carmel Church.

     The Rev. Willard L. D. Heinrichs was Resident Pastor in Dawson Creek, British Columbia, and Visiting Pastor to the Canadian Northwest area and the Pacific Northwest area in the United States, In connection with his duties he conducted sixty-three services and thirty-three children's services, delivered fifty-three doctrinal classes, and gave two hundred and seven children's and young people's classes. In addition, he preached once in Bryn Athyn and in Toronto, and conducted one chapel service at the Academy.

     The Rev. W. Cairns Henderson was Editor of NEW CHURCH LIFE, Dean of the Theological School, and a Professor of Theology and Religion in the Academy of the New Church. In addition to his regular duties, he preached three times in Bryn Athyn, and once each in Connecticut, Montreal and Washington, D. C., and at two home services, and gave two doctrinal classes and three addresses. He also continued to serve as secretary of Consistory, as chairman of the Sound Recording Committee, and as a member of the General Church and the Academy Publication Committees.

     The Rev. B. David Holm continues as Pastor of the South Ohio Circle, resident in Cincinnati, and Visiting Pastor to the Erie, Pennsylvania, Circle.

     The Rev. Geoffrey H. Howard served as Resident Pastor of the Tucson Circle and Visiting Pastor to the San Diego Circle, to the Phoenix group, and to the isolated in El Paso, Texas. Besides his regular duties he visited the isolated in Pima. Arizona, and preached once in Denver, Colorado, where he also officiated at a wedding. He participated in a summer study seminar with four other priests, gave leadership in a young people's program in Los Angeles, and gave several missionary lectures in Tucson and two in San Diego. He also took part in the dedication of the San Diego Circle's chapel. He reports an encouraging increase in the attendance at church functions of the Tucson Circle.

     The Rev. Robert S. Junge, Secretary of the General Church, did some part-time teaching in the Academy of the New Church.

     The Rev. Louis B. King continued as Pastor of the Immanuel Church, Glenview, and Headmaster of the Immanuel Church Elementary and High schools.

     The Rev. Kurt P. Nemitz served as Pastor of the Stockholm Society and as Visiting Pastor to the Jonkoping, Oslo and Copenhagen Circles, and the isolated in Scandinavia.

     The Rev. Hugo Lj. Odhner, as a part-time teacher in the Theological School of the Academy of the New Church, taught one course. He has now retired after fifty-five years in the ministry.

     The Rev. Ormond Odhner was an Instructor of Religion and History in the Academy of the New Church. He also preached and/or conducted doctrinal classes in Bryn Athyn, Paupack, Pennsylvania; Connecticut; North Ohio; Seattle, Washington; and in California in Glendale, San Diego, and San Francisco.

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     The Rev. Dandridge Pendleton was the Principal of the Boys School of the Academy of the New Church.

     The Rev. Martin Pryke was Executive Vice President of the Academy of the New Church.

     The Rev. Norman H. Reuter served as Pastoral Assistant to the Bishop. His duties required extensive traveling throughout the North American continent under the Bishop's direction, and included preaching, doctrinal classes, children's classes, many kinds of informal instruction and counseling to a wide variety of people; and assisting the Pastors in Lakewood, Ohio; Detroit, Michigan; Glenview and Chicago, Illinois; Madison, Wisconsin; Minneapolis, Minnesota; Dawson Creek, British Columbia; Spokane, Walla Walla, Seattle and Vancouver, Washington; Athena and Seaside, Oregon; San Francisco, Los Angeles, and San Diego, California; Phoenix and Tucson, Arizona; El Paso, Texas; Plate, Missouri; Cincinnati, Athens and Urbana, Ohio; Pittsburgh, Pennsylvania; Toronto and Caryndale, Ontario; and Washington, D. C. In addition he preached twice in Bryn Athyn, gave three College Chapel talks, and presented two illustrated talks to the Bryn Athyn Society.

     The Rev. Morley D. Rich served as Pastor of the Denver Circle and as Visiting Pastor to the Fort Worth Circle, the Oklahoma and Kansas groups, and the Central Western District.

     The Rev. Norbert H. Rogers continued as Director of the General Church Religion Lessons and associated uses, Chairman of the General Church Translation Committee, and Visiting Pastor to the Montreal Circle. In addition to his regular duties he gave a doctrinal class and preached in Pittsburgh and conducted a children's service and all adult summer service in Bryn Athyn, and did some pastoral visiting in the Philadelphia area.

     The Rev. Donald L. Rose served as Pastor of Michael Church, London. In addition he made two pastoral visits to France and three to Holland, and acted as Headmaster of the British Academy Summer School.

     The Rev. Frank S. Rose was Pastor of Carmel Church. In addition to his regular duties he preached twice in Toronto and twice in Glenview, addressed the International Sons of the Academy banquet and the Glenview Theta Alpha banquet, and ran the first Maple Leaf Summer Academy.

     The Rev. Erik Sandstrom continued as a Professor of Theology at the Academy of the New Church, Visiting Pastor to the North Ohio Circle, and a member of the General Church Publication Committee. In addition to his regular duties he preached three times in Bryn Athyn, twice in the Carmel Church, and once each in Washington, Miami and Toronto. In Toronto he also gave a doctrinal class and addressed a children's banquet and an adult banquet in celebration of Swedenborg's birthday. In Bryn Athyn he completed the second year of a three-year program of special doctrinal classes on the True Christian Religion in preparation for the two hundredth anniversary of the New Church in 1970.

566

     The Rev. Frederick L. Schnarr served as Pastor of the Washington Church of the New Jerusalem and Visiting Pastor to the District of Southern Virginia and North and South Carolina.

     The Rev. David R. Simons was Assistant Pastor of the Bryn Athyn in charge of elementary education, and a part-time Instructor in the Academy of the New Church College.

     The Rev. Lorentz R. Soneson served as Pastor of the Los Angeles Society and Visiting Pastor to the San Francisco Circle.

     The Rev. Kenneth O. Stroh was Director of Music for the Bryn Athyn Church and Visiting Pastor to the Massachusetts group. In Bryn Athyn he regularly conducted the children's services, served as an Instructor of Religion in the elementary school, and conducted the Bryn Athyn Orchestra.

     The Rev. Douglas M. Taylor served as the Pastor of the Hurstville Society, Sydney, and Visiting Pastor to the Auckland, New Zealand, group and to the isolated in Australia. In addition to his regular duties he gave a weekly radio talk in Sydney, appeared three times on television, and three times addressed an audience not of the New Church.

     The Rev. William Whitehead, retired, has been adding brief biographies and appendices (of important documents), and making a draft index to volumes 2 and 3 of the Annals of the New Church.

     The Rev. Gudmund Boolsen has been engaged in translating Earths in the Universe

     The Rev. Jose L. de Figueiredo served as Minister of the Rio de Janeiro Society.

     The Rev. N. Bruce Rogers was an Instructor of Religion and Latin in the Academy of the New Church and Visiting Minister to the Connecticut group. He notes an increase in the membership and activities of the Connecticut group which he hopes will continue.

     The Rev. Christopher R. J. Smith took up his duties in August, 1969, as Assistant to the Pastor of the Olivet Church, Toronto, and Visiting Minister to the Montreal Circle.

     The Rev. Jan H. Weiss was engaged in secular work.

     Respectfully submitted,
          NORBERT H. ROGERS,
               Secretary

567

"THEN TOGETHER LET US STAND" 1969

"THEN TOGETHER LET US STAND" Editor 1969

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. Notifications 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.
     "Then together let us stand,/Priests and laymen hand in hand,/Brothers in the Church we love,/Servants of our King above." These are the opening words of a social song of the church which is perhaps not sung as frequently now as it might be. It expresses an ideal based upon certain fundamental truths to which we may usefully return from time to time, and to which we may rededicate ourselves.
     Neither the priesthood nor the laity alone can constitute the church; both are needed. Yet together they will not constitute a living church unless the Lord makes it. When the priesthood, inspired by love from Him, teaches the spiritual truth of the Word and leads to the good of life, and laymen who have been prepared by the Lord receive that teaching and leading in faith and life, then the true church exists. For the church is the Lord's, and all are brothers in serving Him.
     Under this view the distinctions between the priestly and the lay use are preserved, and the true idea of unity within the church is seen; for the one depends upon the other. A unity of uses cannot be recognized unless what is peculiar to each is clearly identified. At the same time, we can escape from the "gapism" on which there is so much insistence today. Within both the priesthood and the laity there are people of different ages, each to some extent the product of his own generation with its outlook and training. But if all are striving to become brothers in the church these differences will not separate them but will rather add variety in their common approach to the truth of the Word, which is their service to the Lord.

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DAYS WERE ACCOMPLISHED 1969

DAYS WERE ACCOMPLISHED Editor 1969

     It is recorded in the Gospel of Luke that while Joseph and Mary were in Bethlehem "the days were accomplished that she should be delivered" These words involve much more than the completion of what had begun with Mary at the Annunciation. They refer to the climax of a long preparation made secretly in the womb of time: one that started before known history, when men fell, and continued until just before the Lord's birth. The period covered by the Old Testament, and the centuries between it and the New, were, spiritually and naturally, a preparation for the Lord's advent. This stands out in the Messianic prophecies, the first of which was given in the Garden of Eden.
     Each of these prophecies was adapted to the spirit of the age in which it was given-a spirit formed by the history of the times; and when we consider that each of these prophecies was needed to present some aspect of the Messianic concept, and that each one could be given only to an age for which it had specific meaning, we may see in a new way the Lord's Providential leading of the Jews through the various aspects of their history. We can see His leading, and that history, as a systematic preparation for His coming, and thus see a connecting thread running throughout the Old Testament.

     But preparation was not confined to the giving of Messianic prophecy. Within the land of Canaan itself the Lord's ancestry after the flesh was being prepared through many generations-a work that looked to the giving of certain signs, more and more open and definitive, by which He might be recognized at His advent. And through geography, and by means of certain civilizations, there was a further secret preparation through world events: preparation looking to the provision of things most necessary for the Lord's advent itself and for the spread of Christianity throughout the then-known world. In order that the Gospel might be preached and understood it was necessary that there be a cultural and religious exchange between Jew and Gentile; that certain ideas be developed out of history and philosophy; that there be a common language; and that the world be united under a stable government.
     For hundreds of years the Divine Providence operated secretly to effect this preparation. The birth of the Lord marked the accomplishment of that work, as it marked also the end of the first great division of time. With that birth a new era began: an era of salvation for all who would believe, in heart and mind and life, that the child born in Bethlehem was indeed "a Savior who is Christ the Lord." Now has begun yet another new age: one in which men may see and worship the Divine Human.

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SEEKING THE ETERNAL IN THE TEMPORAL 1969

SEEKING THE ETERNAL IN THE TEMPORAL Editor 1969

     As the year draws to a close, and its events are reviewed, many will be hoping and praying for better things in the year that is to come. Their goals will not be unworthy ones: an end to war and the threat of war; an easing if not the resolution of racial tension and conflict; substantial gains in the attack on problems of disease, poverty, hunger, urban blight and pollution; a new spirit that may help to reduce the generation gap. These are all things to be desired, as much by the New Church man as by anyone else, but in themselves they are all temporal; all things that will cease with time.
     In formulating goals for the future the New Church man should be thinking of and desiring what is eternal in the temporal. Our earthly lives are lived in time, and in the situations that arise in them we should be looking for, and setting the highest value upon, that which is from the Lord, for that is the eternal in the temporal. We should be seeking what is good and true in spiritual life, honorable and decorous in moral life, just and equitable in civil life, and according it the first place, counting all else as subordinate to it.

     To do this, however, we must believe in the eternal. We must believe that the eternal alone is reality itself, and that reality for man is only what is from it. As the Writings say: "What endures to eternity, this is; but what has an end, this relatively is not. What is, the Divine provides; but not what is not, except in so far as it accords with what is." We must believe in the eternal God, in eternal life in the spiritual world, and in the eternal Word which reveals them.
     This alone will bring us into consociation with heaven and into conjunction with the Lord, whose providence looks in all things to what is infinite and eternal and to what is temporal only as it makes one with them. This alone will bring us into spiritual life and use. The Writings tell us that there is no life in those things which are not from eternal life. Life that is not eternal is not life. In a short time it perishes. So living and being are in those things only which are from the Lord, because all living and being to eternity is of Him. By eternal life, of course, is meant eternal happiness.
     We should not, of course, be thinking continually about eternal life. That kind of conscious thought would destroy our usefulness. Rather should we, at intervals, examine our lives and our scale of values. If we put the highest values on what is from the Lord, and try to see this in every situation, we shall be seeking the eternal in the temporal; and it is in this spirit that we should move from year to year.

570

MARK OF HUMANITY 1969

MARK OF HUMANITY Editor 1969

Much has been written about guilt, and some who contributed to the discussion have written it off as unworthy of the mature human being. Yet the ability to feel guilt is precisely one of the things that distinguish man from the animals. The human itself consists in the faculties of liberty and rationality, and it is these two faculties that make a sense of guilt possible. Rationality points out to a man his guilt, and freedom enables him to feel it. Animals are in the order of their life and they cannot feel guilt, no matter how reprehensible their behavior may be by human standards. While there are forms of neurotic guilt from which man should seek release, and of false and unnecessary guilt against which he should fight, a true sense of guilt is a mark of his humanity. It is the first step toward repentance, through which he is made truly human by the Lord.
AUSTRALIAN ANNOUNCEMENT 1969

AUSTRALIAN ANNOUNCEMENT DOUGLAS TAYLOR 1969

Editor of NEW CHURCH LIFE:
     May I use your valued pages to make an announcement of interest to all members of the Military Services and their parents? We would like it to be known that there is a society of the General Church in a suburb of Sydney. Somehow the rumor seems to have gained ground that the Hurstville Society is located somewhere out in the country. In fact, it is to be found in the suburb of Penshurst, half an hour from downtown Sydney. The telephone number is: 57-1589.

     It almost goes without saying that all New Church R and R personnel are very welcome. We regret that some of our boys have been on R and R leave in Sydney and did not know we were so near at hand.
     DOUGLAS TAYLOR,
          Pastor

     P.S. Perhaps we could have a special course in Geography at the Academy giving the geography of General Church societies throughout the world? This, surely, would come under the heading of New Church education. D. T.

571

Church News 1969

Church News Various 1969

     DETROIT, MICHIGAN

     "The Nature of God" was the theme for the Annual Meetings of the Sons of the Academy held in Detroit during the first weekend in May. All members, along with wives, were invited to this event; as many as possible being graciously put up in homes, while some stayed at the Holiday Inn in Pontiac, where most of the activities were centered.
     The weekend started off with registration on Friday night at the Inn, followed by a welcoming party. Gaiety seemed to fill the air as everyone chatted with old friends and got acquainted with new ones. The evening closed with a skit prepared and performed by Vance Genzlinger, Dan Horigan, Vance Birchman and Dale Genzlinger. It was thought-provoking and brought many questions from the audience after the performance was over.
     On Saturday morning the Sons met at the Church for breakfast followed by a meeting. Theta Alpha and the Sons were served separate luncheons back at the Inn, each group holding its own meeting afterwards. The women had a lively discussion on new ideas in church education, and the men completed some unfinished business left over from the morning.
     At 7:30 on Saturday evening a cocktail party was the prelude to what was to be a most enjoyable banquet. The guest speaker was the Rev. Frank Rose, and introducing him was Master of Ceremonies John Howard, who had prepared a humorous outline of the speaker's life: so funny, in fact, that most of those present laughed themselves into tears. With a fine dinner and much laughter behind us all were in an excellent frame of mind to hear a fine speech on "The Nature of God."
     The Sunday service concluded the weekend, and people headed back for their homes, hopefully gratified that they had come.
     This past year several of the church's old familiar events such as picnics and other celebrations have taken a new turn, which is good for a society at any time. For instance, on Memorial Day the Society was invited out to the Vance Birchmans' farm for the traditional picnic. We could not have ordered a more beautiful day. The children loved seeing the many different animals and being able to feed the sheep and ride the horses. Towards the end of the day there was a hayride lasting three-quarters of an hour for all who wanted to hop on and join in the fun. What a group there was!
     Our Fourth of July picnic also took a new form; it was completely rained out! So on Labor Day we had all our usual Fourth of July races and games, some of the prizes being sparklers.
     To celebrate New Church Day the children and adults had separate banquets. On the Nineteenth of June the children, grades 1-8, had a lovely luncheon with their parents, and speeches given had been prepared by four of the eighth grade boys.
     Next day the adults had their banquet, with toastmaster Dan Horigan presenting Willard McCardell who proposed a toast to the Church which got the celebration started. Norman Synnestvedt, guest speaker, then gave a speech on the birth of the New Church, explaining how the heavens were first informed of its coming, and the preparations being made in the spiritual world for the Last Judgment.

572

Afterwards he went into some of today's problems and how We may deal with them according to what the Writings teach. To conclude the program the Rev. Geoffrey Childs gave an explanation of a mural drawn by all the children in the religion classes representing the story of June Nineteenth.
     Last summer the Detroit Society took a first step in preparation for its future church building by developing another acre and a half of land on its five-acre tract. The building itself is several years away yet, but taking this initial step has brought new enthusiasm to our group.
     Visiting preachers during the summer were the Rev. Dan Goodenough, the Rev. David Holm, and, most recently, our former pastor, the Rev. Norman Reuter.
     Since the New Church will be celebrating its 200th anniversary in 1970, a very special occasion indeed, and since the theme announced by the disciples was, "the Lord God Jesus Christ reigns," the Rev. Geoffrey Childs has been devoting the first several doctrinal classes to teachings in the Arcana Coelestia dealing with the Lord and His reign. Further into the year he plans to take chapters from True Christian Religion and Divine Providence which tie in with this theme.
     To date, the last big news from Detroit stems from our Society's semi-annual meeting. There the question was discussed of whether to go ahead and start making plans for our future church building or not. It was decided that at the next meeting of the Pastor's Council a group of men would form a committee to head the church-building project. That committee has now been formed.
     Also, we have decided that having doctrinal classes, maybe once a month, in the homes of members would create a warmer atmosphere and bring the Society a little closer together. One more bit of happy news is that Spec. 5 Robert Bradin is expected to be coming home from Vietnam the first of December.
     SHERRY MCCARDELL

     CHARTER DAY

     The 1969 Charter Day celebration was enjoyable and inspiring. For those of us gathered together it was both an opportunity to renew old bonds of friendship and a time to rededicate ourselves to the principles of New Church education embodied in the Academy.
     The weekend began on Thursday evening with a presentation of the residential facilities of the Academy, held in the new Glenn Hall. Mr. Pryke opened the evening with a short speech. He emphasized that in providing dormitories the Academy does far more than provide living space; for dormitory life forms a new and integral part of the education of resident students. Enlarging on this theme, Mr. Michael Brown, college men's housemaster, Mr. Burton Friesen, a secondary school housemaster, and Mrs. Eunice Smith, the college women's housemother, stressed the educational value to students in learning to live with their contemporaries and with adults. After this presentation, it was open house in all the dormitories, followed by refreshments in the Dining Hall, and the many people present agreed enthusiastically that the Academy's newest dormitories are spacious and beautiful
     Next morning, in clear, crisp weather, members of the Academy Corporation, the faculty and the student body walked in procession to the Cathedral. The Rev. Frank S. Rose delivered the stimulating and thought provoking address (which may be found elsewhere in this issue.) After the service the assembly gathered in front of Benade Hall and sang the traditional songs in honor of the Academy.
     Shortly after the luncheon at the Civic and Social Club, Professor Otho W. Heilman, an old and beloved member of the Academy Faculty, passed peacefully into the spiritual world. Yet as the new editor of the Bryn Athyn post said so well, "The news of Mr. Heilman's death seemed to deepen our thinking rather than in any way introduce sorrow."
     On Friday afternoon the Academy football team suffered graciously a defeat at the hands of Chester High School. However, good weather and high spirits prevailed to keep the atmosphere cheerful and congenial for the evening of dancing and conversation at the President's reception.

573

     Saturday was a day of meetings and various work sessions, all centering in the uses of the Academy. The activities of the Sons and Theta Alpha, while not directly connected with Charter Day, did contribute greatly to the over-all sphere of warmth and participation.
     But Saturday evening's banquet was the real focal point of the weekend. On this 92nd anniversary of the Academy's Charter the accent was on youth. Responding to the toastmaster, the Rev. Martin Pryke's query, "What does the Academy mean to you?," were six members of the student body, representing all the Academy schools. In between the speeches the College Chorus, directed by Mr. Mark Bostock, sang three entertaining songs; and midway through the program, in a moving tribute, students from South Ohio presented to the Academy on behalf of the South Ohio Circle, a memorial trophy in honor of Marine Lance Corporal Larry Spaulding, who died in Vietnam in the service of his country. It is hoped that this trophy will stimulate the Academy's sports program, which Larry loved so well.
     A Boys School senior, Kerry Zuber, from Los Angeles, California, began the formal part of the evening with an enthusiastic expression of gratitude to the Phi Alpha. He felt that this organization "offers a type of friendship that cannot be found outside of Bryn Athyn"; that it "helps generate a positive attitude towards the school and the uses of the church"; and, perhaps most importantly, "the last really big thing the fraternity does is to offer the dorm student responsibility." Thus by emphasizing the positive aspects of fraternity life, Kerry reminded us of the many and varied uses of the clubs, which are important influences on campus life.
     The next speaker, Jo-anne Cooper, a Girls School senior from Bryn Athyn, emphasized a different aspect of the Academy. "The things I cherish most at the Academy," she said, "are the friendships I've made." But Jo-anne was not speaking only of personal ties, for she continued: "The Academy is a conglomeration of . . . friendships, and it represents one special wise and powerful friend. . . ." Jo-anne spoke then of her appreciation of the devotion of Academy teachers and of the unique bond of religion, which gives us strength both here and away from the Academy. She concluded with a request directed particularly to Academy students: "Slow down ... and think for a while. Think about what you really have in the Academy. . . ."
     Greg Horigan, the third speaker, a College freshman from Windsor, Ontario, defined what the Academy meant to him in terms of the goals of the contemporary generation. Characterizing today's youth as being less concerned with titles than with individuals and people, he asked why such young people attended the Academy. It is partly because of their parents, but partly also because of their own interest in the Writings as the ultimate truth. He praised the interrelationships in the Academy, particularly in the dormitories, as useful to the students; but felt that in its effort to teach the Academy may go too far in forcing individual interpretations of the Writings. He concluded with a plea: Bryn Athyn is considered by many to be a refuge. Yet it should be, and still is, "a nucleus for new thought and stimulation. Don't shut it off."
     Marianne Dunlap, a College sophomore from Bryn Athyn, began the next speech with a quick and graphic analysis of the current state of unrest in society which extends to the Academy in the form of a general challenging of "the rules, the courses, the teachers-the works!" Yet, she argued, "really the Academy goes way beyond personality and rules. The Academy really means a new vision of truth, charity, wisdom, love and God." This idea and vision is not new, but it must be rediscovered by each generation." Thus if today's young people are truly the "generation seeking Him," then they must start at the Academy of the New Church. She concluded with the hope that the Academy will pass from "generation to generation" of those who love Him and keep His commandments.
     The fifth speaker, Michael Gladish, a College senior from Cincinnati, spoke in a lighter vein.

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Terming himself an "investment" he argued that "to prove to have been a good investment he must pay dividends of a kind which are consistent with the Academy's aims." And what are those aims? The thing that remains most vital is the "distinctiveness of the school as being based on the heavenly doctrines of the New Word [which] are central to the Academy in three ways: there is education from them, for them, and about them." The "pay off," then, is a knowledge about the truths of the Writings, an affection for these truths, and the development of the capacity to think from them. Why do we insist that the Academy takes priority over every other form of missionary investment? An answer can be found in everyday life here and in the thought of the men who signed our Charter ninety-two years ago. Today "one of the most cohesive elements of our diversified church is the collective effort to make the Academy a strong witness for the Writings. . . . To have this actual and psychological aid to our belief is a thing whose value cannot be measured in dollars or in questioners converted. . . . Just as we depend on our faculty of understanding to confirm things for the will, so we look to the Academy as the intellectual arm of the church."
     The final speech of the evening was given by Ragnar Boyesen, a student in the Theological School from Oslo, Norway. Appropriately, he looked towards the future of the Academy in terms of what we need to look toward as a church. He stated: "I believe that the purpose of the Academy is to serve the church educationally. Each student on this campus therefore serves the church first and the Academy next when he does his studies and other work well. If the student realizes that the Academy is a service institution rather than almost being the General Church itself, the scope of his stay with the Academy changes. No student should become helplessly subject to Academy teaching, but should be a loyal supporter and interpreter. . . . I think the Academy is unique in offering a direct contact with the fully revealed Word. . . . The Academy as an institution of individuals exemplifies the deep power of common worship and striving to establish the New Church on this planet. This is to me beautiful. . . . It is very, very real, and frighteningly demanding. . . . I believe the Academy is working for the Lord when it serves the New Church. Therefore it can only be as successful as every man and woman who has striven to work for it has been successful in Newchurchmanship. To me this is the Academy, its burden and its joy."
     Bishop Pendleton concluded the program with remarks that exactly captured the tone of the evening. We must bear in mind, he said, particularly in this age of youth, that the spirit of the Academy is the spirit of youth, for it stands for the highest conceivable ideals. What is wrong with the Academy can be corrected in time. But we must reflect also on what is right with the Academy-on what the Academy is really trying to do for its young people and the church.
     This observance of Charter Day closed with the service on Sunday morning, which beautifully concluded a stimulating and inspiring weekend.
     GRETA L. DOERING

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ANNUAL COUNCIL MEETINGS 1969

ANNUAL COUNCIL MEETINGS ROBERT S. JUNGE 1969

     Announcements.

     General Church of the New Jerusalem

     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 18-24, 1970, at Bryn Athyn, Pennsylvania.
     ROBERT S. JUNGE,
          Secretary
COMMENCEMENT AND THE GENERAL ASSEMBLY 1969

COMMENCEMENT AND THE GENERAL ASSEMBLY 1969

June 1970

In order to co-operate with the Assembly Committee and to make it easier for those attending the General Assembly also to attend Commencement, it has been decided to change slightly the dates of the President's Reception and of Graduation next June. These have been announced to take place in 1970 on Saturday June 13 (evening) and on Monday June 15 (morning), respectively, but the program will now be as follows:

Monday 15 (Evening) President's Reception
Tuesday 16 (Morning) Commencement Exercises
Tuesday 16 (Evening) First Session of the Assembly