DIVINE VICTORY IN ESTABLISHING THE CHURCH       Rev. ERIK SANDSTROM       1970


JANUARY, 1970
No. 1
     "These things have I 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." (John 16: 33)

     There is a persistent appearance that the Lord has not overcome the world. Equally, there was that same appearance at the time when His words of triumph were first spoken-on the very eve of the crucifixion. History, too, seems to give scant testimony to their validity in the succeeding centuries. Did not evil sit in judgment at the time of the crucifixion? And as we suffer the cavalcade of bygone ages to pass in review before our mental eyes, do we not sense the ever-present ego of man with its thrust for power and possession? In our own time, do we see a world overcome and ruled by the Lord, the Prince of Peace; do we see it in the spheres of politics, science, education, the arts, or entertainment? And what about our streets and our homes? External progress indeed: penetration into the mysteries of nature, gigantic technological advancements, accumulation of knowledge: but men see the greatness of man in that progress, rather than the glory of God.
     So there is the appearance that the Lord's claim to victory stands, and has nearly always stood, unsupported by reality. That is why hope is nudged by fear when the future is contemplated, and why gloom and anxiety gnaw at the hearts of many even while their faces smile at the new year.
     Yet if the Lord said that He had overcome the world, was it not because He had? And if indeed He had, must we not inquire into the nature of His triumph, and ask in what sense He had overcome?
     It is at this point that we face the difference between apparent outer reality and actual inner reality. And as we do, we must bear in mind that inner reality is not a mere dreamlike abstraction. Therefore it is not just a pious phrase; for whatever lives in the inner man, touches and qualifies and so governs the entire man. A man truly is what he is within himself, in his own secret emotions and thus in his own secret ponderings. If the Lord can govern a man as he is there, He governs the man. In the words of the Writings: "When man is led by the Lord by means of affections he can be led according to all the laws of His Divine Providence . . . . Also, affections bring forth thoughts, but thoughts do not bring forth affections . . . and when affections bring forth thoughts they bring forth all things of man, because affections are his life."*
* AE 1175: 4.
     Affections, however, are man's to give or withhold. Love-the summary name of affections-is the one thing that can never be forced. It follows that if a man gives his affections to the Lord, and asks that the Lord's will be done, then the Lord governs that man and sets up His kingdom with him. That is the only way in which the Lord conquers. He seeks no other victory than the silent and unassuming but deep victory of love.

     This was the sense in which He had overcome the world. The fact that the hordes of evil tried to destroy Him through the cross did not alter the fact of His victory. They could kill the body He had taken from the world-and even that only by His own permission-but His kingdom was not of this world. His Divine soul was ever infinite and beyond the reach of evil, and His glorified body now rose into perfect union with His Divine. Thus He departed from the natural view of men only to resume the government of His kingdom, and through that kingdom to control all things of the world and all things of hell, by will, by good pleasure, by leave, or by permission.*
* See AC 2447: 2.
     For a time He did not own the affections of man. The world had departed from the true worship and love of God, and every man was a neighbor only to himself. This was so because a decadent church had withheld the truth from the people by perversions or outright man-made replacements. The true doctrines of the Old Testament had been crucified long before men crucified Him who had come to them as the Word made flesh. Then how could anyone love God and His laws of life? Love must love some one or some thing. Therefore if that one or thing is unknown, love, even if otherwise willing, is withheld and slumbers. In the end, if there is no one or no thing to bring it forth, it dies.

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But now the Lord had made Himself known, and had taught His laws of life, especially in His sermon on the mount. Thus it was that the truth concerning God and His kingdom had been given back to the people, slowly and with graded care it is true, yet enough to liberate them from the cold clasp of fear and from the creeping gloom of hopelessness and senselessness; in other words, enough to free them from the mental bonds that had tied them to their former leaders. The Lord had shown them the truth.
     It was thus that He overcame the world. It was thus that He reawakened freedom. It was thus that He entered upon His government of men who were free. This was His triumph, that despite attacks, distortions and denials He was able to say: "I know My sheep, and am known of Mine."*
* John 10: 14.

     And now, what of the age in which we live? Is there not a repetition in kind? Yet if there is, there is also a parallel on the Lord's side; for again He has made known the truth concerning Himself and His kingdom.
     We may think that this truth is weak in the world, that evil and lawlessness prevail. But if there are men and women of conscience, then the prince of the world is not the unchallenged ruler that he wants to be. These men and women wait for the truth. They belong to the Lord's church universal. They are in His hand, and He protects them. In the world they have tribulation (and so it is with all), but seeing that there is with them a smoking flax of faith and a bruised reed on which to lean in the walk of life, there is also with them a smoking flax of hope and a bruised reed of strength. Those to whom the truth has come are, if they love it and live it, in the Lord's church specific. These have more than a flickering hope: theirs is a hope that is steady and certain and infilled with peace. Tribulations befall these also, for they live in the world; but their minds and hearts are not of the world. The words addressed to the disciples when Golgotha was near are true again when the cry is heard that "God is dead." The Lord said: "These things I have spoken unto you, that in Me ye might have peace."
     The church universal and the church specific are not two but one church; nor are they led by the Lord as two but as one. Even though invisible to natural minds there is a constant interlinking, constant communication, constant interdependence. But again, as in all these things, we are called upon not to judge by the appearance, but to judge righteous judgment.* And since the oneness is not apparent, nor confirmed, therefore the Lord speaks of it in terms of the future (now, as in His first advent): "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one fold, one Shepherd."**
* John 7: 24.
** John 10: 16.

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     The Word, in the book of Revelation, tells prophetically of the relation and interdependence of the church specific and the church universal in terms of the "woman in the wilderness" and "the earth that helped the woman."* The woman was later described as "the wife of the Lamb who had made herself ready," and still a little later the church she depicted was seen by John in Patmos as "the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband."** The "woman in the wilderness," therefore, is the church of the Lord still in isolation, still in a state of preparation, still among a few. In the meantime, the Writings tell us, this church "is to tarry among those who are in faith separate while it grows to fulness, until provision is made for it among many."*** And since it is to be surrounded by those who are in faith separate, therefore it is only to be expected that in the world its men and women shall have tribulation; yet even this tribulation is bent to a good purpose with those who have an inner peace from their knowledge that the Lord has in fact again overcome the world, and is laboring through His providence to set forth His victory to open view. Let them only keep a patient watch, for it is not for the servants of the house to know "when the Master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning."****
* Revelation 19: 7.
** Revelation 21: 2.     
*** AE 764: 2.
**** Mark 13: 35.     

     But as for "the many" among whom the church is to be established when the Lord's time is come, the Writings tell us the following: "There are 'dragons' who separate faith from works not only in doctrine but also in life; but the others in the same church who live a life of faith, which is charity, are not 'dragons' although they are among them, for they do not know otherwise than that it is according to doctrine that faith produces fruits, which are good works, and that the faith that justifies and saves is believing what the Word teaches and doing it. The 'dragons' have wholly different sentiments; but what these are the others do not comprehend, and because they do not comprehend them they do not accept them. This makes clear that a church consisting of those who are not 'dragons' is meant by the 'earth that helped the woman and swallowed up the river that the dragon cast out of his mouth . . . . Therefore it is by the latter that the New Church which is called the Holy Jerusalem, is helped and made to grow."*
* AE 764: 2. [Italics added.]

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     We may be confident that the whole of the Lord's government in providing for the world is focused on the woman in the wilderness and at the same time on those many in that wilderness who, unbeknown to themselves, help her. His aim is the same as before, only with farther reach and greater depth this time, that "there shall be one fold, one Shepherd."
     We cannot doubt that the coming forth of evil into open view as never before, is an aspect of the Lord's preparation for things to come; for the exposition of evil is necessary in order that it may be recognized, acknowledged, and fought in freedom. Nor can we doubt that the breaking down of former strongholds of religion at an accelerating pace also bespeaks the secret presence of the true ruler of the world. Nor yet can we doubt that the truths from heaven, now revealed, are slowly making their way among men, for the books are being spread, and there are those who testify to them. Would only that the truths were more sincerely heeded among ourselves who possess the knowledge of them! It is too easy to forget the warning: "What I say unto you I say unto all: Watch."*
* Mark 13: 37.
     Yet tribulation is not the dominant view for those who face the future with trust in Him who has twice overcome the world, and who is even now returning from His apparent absence in order to "receive for Himself a kingdom."* He has said to them: "These things have I spoken unto you, that in Me ye might have peace." And they know that despite superficial appearances they have a right to believe Him when again He affirms His early promise: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."** Amen.
* See Luke 19: 12 if.
** Luke 12: 32.

LESSONS:     John 16: 20-33. Apocalypse Explained 764: 2.
MUSIC:     Liturgy, pages 577, 454, 591.
PRAYERS:     Liturgy, nos. 78, 80.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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.

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PRINCIPLE OF THE TITHE 1970

PRINCIPLE OF THE TITHE       Rev. HAROLD C. CRANCH       1970

      (Delivered at the Eastern Canada District Assembly, Toronto, September 27, 1969.)

     The New Church is to be governed by spiritual laws applied in freedom to the lives of all its members. There must be a rational approach to the problems of life. We are taught that that which is not done in freedom and learned with affection does not remain, but is merely adjoined to man and is quickly lost as soon as he comes into his own true life.* The Lord Himself teaches that freedom is to characterize the New Church. The men of that church were not to be servants but friends of the Lord, for servants do not know and understand what their lord doeth, but the Lord calls us friends because He has made all thing known unto us.** We are to see the purpose underlying the laws of life and from love and understanding we are to co-operate with these laws to promote the welfare of the Lord's kingdom both in the world and in our societies, and in ourselves. By doing this we establish that strong foundation for the heavens which are in eternal conjunction with the church on earth.*** Sometimes, in the practice of freedom and rationality, men do not pay sufficient attention to their spiritual duties, and to the need of good stewardship in relation to the church. It is often felt that there are few definite instructions given in the Word concerning the external support of the church that apply to New Church men. It is felt that in some way we are free to support, or not to support, and to give large or small contributions without too much thought. Yet the Word in all three forms is full of teachings concerning our duty to the church, the purpose of our support of the church, and how that purpose is accomplished. The teachings and principles are so strong when correctly seen because they are essential to our personal spiritual development, and the growth of the church.
* HD 143; AC 4018.
** John 15: 15.
** LJ 9,10.     
     In the book of Psalms we read a question that is of vital import to everyone: "What shall I render unto the Lord for all His benefits toward Me?"* and the prophet Micah asked the question: "What doth the Lord require of thee?"** What does the Lord require of us? What should we render unto the Lord for all of His benefits toward us?

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This involves seeing what the Lord's benefits are and seeing the needs that must be met for ourselves and for others. It requires us to understand how we can support the church and help to further the Lord's work. It necessitates an evaluation of the use involved.
* Psalm 116: 12.
** Micah 6: 8.
     We cannot buy our way into heaven either by good works or by contributions. So let us look at what the Word teaches concerning these things. In the first place we are taught that the Lord does not need man's help.* All things are His.** We can add nothing to His glory and nothing to His possessions.*** So we read in the Divine Love and Wisdom: "All these things are given by the Lord according to the acknowledgement that all bodily things are also from the Lord, and that a man is only as a servant and house steward appointed over the goods of His Lord."**** All we have is a gift from the Lord. This is true of material things and of the increase of good and truth, of happiness and usefulness. All are gifts from the Lord for our eternal well-being.
* DLW 335c; AC 8719; Wis XI 4.
** DLW 334.
*** AC 5957; WE 4577.
**** No. 333.
     The appearance is otherwise. As we read: "Men do not see this because their harvest returns yearly, and is not in accord with the state of their love and wisdom, but in accord with the care bestowed by them."* The blessings given by the Lord are truly blessings only to those who will receive them and use them properly. We are on earth that we might prepare for eternal life. All that befalls us, all that we have, and all that we are is to help us receive the blessings of a God of love. But to receive the Divine blessing we have duties that we must perform and responsibilities that we must undertake. We have been given talents to trade with and we must render an account to the Lord for our use of these things.** And we can receive only as we prepare ourselves to receive and as we try to perform uses by the things given into our care. So in the effort of our lives, in our attitudes, and usefulness and co-operation we are prepared to receive the greater good which the Lord constantly offers.
* DLW 334.
** Matthew 25: 14.
     If we are wise, we will learn to evaluate all things according to the part they play in this purpose. We should learn what the kingdom of the Lord is, and how it can be promoted. We should evaluate our work as to its usefulness to mankind and its promotion of the Lord's kingdom. We evaluate recreation as to whether it helps our use or hinders it. We gauge all activities, our friendship, and our knowledges by the criterion of the Divine purpose. We must cultivate the things that will help, and discard those that would harm. Such taking stock of our lives is an important form of self-examination. It comes from the determination to put first things first in our affairs.

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Only when we have determined their relative importance can we use the means which the Lord has provided to cultivate the useful and good, and to shun all that is evil. Such examination is indicated in the question: "What shall I render to the Lord for all His benefits toward me?"
     The perfect answer immediately follows the question. "I will take the cup of salvations and call upon the name of the Lord; I will pay my vows unto the Lord in the presence of all His people." Taking the cup of salvations means to endure something of trial or sacrifice for the sake of the Lord. It is to apply His teachings to overcome the evil desire of our hearts. Only in this way can we attain salvation. To call upon His name means to put confidence in the teachings of His Word. To pay our vows unto the Lord is to apply His teachings to every plane of life, to support His work and to further His Divine uses.

     In true spiritual order first things are first. We are to see spiritual principles and purposes, then we are to ultimate these things in life. Then the Lord will prosper both our spiritual and natural well-being. So He taught: "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you."* If we followed self-interest at the expense of our duty to the church we would fail in the whole purpose of life on earth. This was shown when He told the parable of the man who built greater barns in which to store his vast wealth, to whom the Lord said: "Thou fool, this night thy soul shall be required of thee; then whose shall these things be, which thou has provided?"** To this the Lord added: "So is he that layeth up treasures for himself and is not rich toward God."*** On another occasion He taught: "For what shall it profit a man if he shall gain the whole world and lose his own soul."****
* Matthew 6: 33.
** Luke 12: 20.
*** Luke 12: 21.
**** Mark 8: 36.
     A newborn infant possesses nothing of his own. His very body is given him by the Lord through the substances of the mother. His food and clothes are given him freely-he cannot earn them. All things are given that will help him grow and develop. So is it throughout our lives. The world and all things on it were created by God and prepared for man, given for his use. His ability to will, and his capacity for thought and intelligent action are from the Lord. His talents, his capability to perform uses are from the Lord. These things appear to be his, but that is only the appearance. They are for his use while he is here. He must leave all external possessions behind at death. Then the all important question will be: "What did he do with his life and abilities?" We are stewards of our master's possessions. He seems to leave us alone, in complete freedom.

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But the day will come when we must make an accounting. Will we have used His gifts wisely, as He intended, to make the world a little better, and our lives truly happy? Or will we have been so impressed by our freedom, and His apparent absence, that we looked first to the satisfaction of our selfish material goals, aping the foolish man who stored up worldly goods for himself, unconscious of the fact that he must leave them at death? All that then remains is the character built by their means-good or evil.
     All forms of the Word speak of bringing a gift to the Lord in worship.* Abraham brought a gift to Melchizedek the priest king at Jerusalem. Saul brought a gift to Samuel. And the law is full of the types of sacrifices and offerings to be brought when the Jews came to Jerusalem to worship. The wise men also brought gifts to the newborn Lord at Bethlehem. These gifts represented conjunction with the Lord and an offering given from love in thanksgiving, and in the acknowledgement that all that they had was from Him. The sacrificial offerings were given to the priests and the Levites for they and their work represented the Lord. So we read: "The uplifting, [or the heave offering,] which was Jehovah's . . . was given to Aaron for the sake of the representation . . . as Aaron represented the Lord. . . . The heave offerings are called gifts given to Jehovah . . . from among the sons of Israel; but it is meant that they do not belong to Jehovah from any gift, but from possession because everything holy or Divine with man is not man's but is the Lord's with him . . . a gift from them is a gift from the Lord."**
* AC 5619.
** AC 10093.

     There are many ways that the New Church man is to support the church. First of all by fulfilling uses, and beginning regeneration. This he does by reading and studying the Word and applying its truths to life. He promotes the welfare of his family by instructing them in spiritual things and practising in his work and in his family relationships the spiritual principles of charity. He supports the society by attending its functions of worship and instruction, not only to gain the truth, and inspiration to help him, but also to share with others and to form the uses of the society. Through the society and by the direct use of his talents he serves the greater church-the Lord's kingdom;* and in this way he serves the Lord Himself who is the neighbor in the highest degree,** for the Lord is all in all things of His kingdom.*** These spiritual aspects of use must be ultimated in act as well as in intention.****

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So we are taught that what is not ultimated when opportunity is given does not remain, for it is not truly of the life. A very important part of our support of the church deals with its financial welfare, that uses may be carried on. And in this ultimate form of support, as with all others, the law applies that he who loves the use loves the means by which the use can be performed.***** He who loves the church loves to support it, that it may prosper and develop both in himself and in the world.
* CL 127.
** AE 1226:6.
*** AC 2904:3.
**** AR 875: 6; AC 5527e.
***** AC 7819, AC 9365e; F 14; TCR 13.

     While it is true that a New Church man must approach the subject of the financial support of the church with reason and awareness of all his responsibilities, it is also important that he see what is directly taught in the Word concerning it. These things were represented in the externals of worship in the Jewish Church. Although the Jews lacked an internal understanding the externals were full representations and had genuine application to the later church. The teachings in the letter of the Word concerning such support provide the spiritual ultimates upon which our thoughts must rest and from which we must draw our principles. The representative forms of church support practised by the Israelites were manifold. They had a temple tax that was the same for all, wealthy or poor. This was paid first to build the tabernacle, and in later times to support and maintain the temple. They had tithes which were for the support of the priesthood and the Levites, and a second tithe for the religious feasts and for the support of the poor and widows. They had offerings of the first fruits and of the harvests which were in addition to the tithes. And they had sacrifices of expiation, redemption and thanksgiving. All of these represent what we should offer to the Lord's work. Of them we read in the Word Explained No. 6521: "All these statutes and judgments [concerning the tithe and the first fruit offerings and so forth] follow from the internal law, that is to say from things spiritual, just as the latter follow from things celestial. They are natural truths which are the bodies as it were, of spiritual and celestial truths, which are thus conjoined into a single body wherein they exist simultaneously."
     As was pointed out, all offerings are given from what the Lord has given us already. This is expressed in the statement: "Vow and pay unto the Lord."* Our gifts are a return of part of the blessings He has given us. So we are also told in the Writings that vows, and the things devoted, and the first fruits were all things belonging to the Lord, and were a return to Him.** Very significantly, we are taught that offering the tithe, or one-tenth of our increase, sanctifies all the rest, or makes it a true blessing to man, a means by which the Lord's work is done in his life, the means for spiritual satisfaction and happiness as well as material well-being.***

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As the Jews offered their first fruits to the Lord, so we are to take the first of our earnings and provide for the Lord's part before we use any of the rest for ourselves. The Lord must be in the first place in our lives. This is symbolized in our service, for the first act of worship is to place our offering in the offertory bowl. Tithes were paid from the increase of the land, and from the flocks and herds. These were owed to the Lord by Law. Offerings were given in addition to the tithes and the temple tax. All were acts of worship and were for the support of the Lord's work among men. Their use was primarily to the giver, and, representatively, the prosperity of the Jews was made to depend upon their making a faithful return of their goods to the Lord. So we read: "Bring ye all the tithes into the store house that there may be meat in Mine house, and prove Me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."****
* Psalm 76: 11.
** WE 6709e; Life 61e; AE 675: 18, 865: 2.
*** WE 570.
**** Malachi 3: 10.

     The law of the tithe was quite complex. When the references are gathered together we find the Israelites were commanded not only to give one-tenth of their increase of every kind to support the priesthood, but they were also to give an additional tenth for other religious purposes such as the feasts on the holy days, both for the giver and for the poor, and the widowed, and orphaned. In every third year an additional tithe was to be given of the produce of the field and the increase of the herds. If a man were too far from Jerusalem to present these things to feed the poor, then he was to sell the tithe and send the money for this purpose. Thus every year support of the priests and of church functions required the paying of 20% of the increase of his possessions and earnings, and on the third year up to 30%. The law of the tithe was summarized in the historical work of Josephus, in The Antiquities of the Jews, (book 4, chapter 8, verses 8 and 22) where we read: "Besides those two tithes which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year, a third tithe, to be distributed to those that want; to women also that are widowed and to children that are orphans." These tithes were seemingly given, over and above the sacrifices and the offerings of first fruits and of the harvest, and these latter by tradition, represented about 1/50 of the crop or increase.
     There are very exact laws as to when the tithe should be paid. On the fruit of the tree which matures only once a season it was at maturity when the food was ripe to eat. For plants that had a continuing harvest the tithe was to be given or accounted for at each gathering.

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This applied to garden herbs and seasonings which were in continual use and growth. The Lord referred to this when he said: "Woe unto you, scribes, Pharisees, hypocrites. For ye pay tithe of mint, and anise, and cummin and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done and not to leave the other undone."* Thus here the Lord speaks with approval of the duty of the tithe even to the herbs that grow by the kitchen door, but He teaches there must also be a true internal piety.
* Matthew 23: 23.

     It has been argued by many that the law of the tithe could apply in Old Testament times because it provided both the tax for government and the tax for the support of the church. This however was seldom the case. Taxes for government were above and beyond the tithe although there were some kings who diverted part of the tithe to themselves. This was particularly true of the second tithe. The first provided a reasonably regular income for the priests and Levites and could not be taken away without destroying this use in Israel.
     There is no question by biblical authorities that the requirements of the tithe given in Deuteronomy had application to the later temple. Many hold that the book of Deuteronomy was either written or added to at the time of the second temple. We find reference to this in regard to the principle of tithing in the following statement: "This sets aside the objection urged by some that a double tithe would be too heavy and unbearable a tax. For if the Jews did not find it so in later times, when under the rule of foreign sovereigns, and paying heavy rates to them, surely they could not have found the double tithe too grinding an oppression during the independence of the state, especially when it is remembered that the second tithe was devoted to festive repasts of the respective families at which the Levites, the strangers, the widows, orphans, etc. were simply guests."* In this tradition our support of Friday Suppers and classes and attending Assemblies, becomes in essence part of our second tithe-supporting the social and doctrinal aspects of the church.
* McClintock and Strong, The Religious Encyclopaedia, volume 10, page 433.
     There is a further teaching about the amount that should be tithed in the Word Explained where we read: "It is said [in the story of Joseph in Egypt] that they should give every fifth part. This refers to the tithes which it was their duty to give to the priests. What tithes involve in things spiritual has been told above, namely, the tenth part of that which they received as a gift, and of which God-Messiah demands only a tenth. But here, having regard to the famine which, in the proximate sense was about to come, he requires double, in order that they may be provided for.

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In spiritual things, however, the double tithe has regard to the multitude of the harvest.
     "By the fifth part, Joseph fed the whole land of Egypt and the neighboring countries. So also does God-Messiah by the fifth part of spiritual knowledges."
     From this it also follows that in the time of opulence, men ought to give every fifth part, more being required of those who are in opulence and with whom He is present in miracles and doctrine; for he who receives more must give more, as in the case of those who received the talents, of whom God-Messiah himself speaks.* For those who are not in such opulence as to be compared with the abundance and the blessing in Egypt, the general contribution is the tenth part.
* Matthew 25: 14-30.

     "From the Jewish and Israelitish people, He required only the tenth part, because He knew that they were of such a character that had He required more they could not have given it . . . Thus He requires more or less according to the state and condition of each individual.
     "The part is increased and diminished according to the state of each man. From those who are in inmosts He demands all (of the tithes) or even more; from those in outmosts (either just entering the church in youth or those in poverty) He demands the twentieth part, the thirtieth, the hundredth, the thousandth; but from the middle class He demands the tenth. Thus the general demand is the tenth part, this being the middle sum."*
* WE 2319-23.
     The external support received by the Jewish Church through tithing, in the New Church is to be given freely and rationally. As was pointed out in the Word Explained, for the ancient Jewish Church it was foreseen that the people were of such a nature that they would not for the most part give more, and therefore the 1/10 was required together with the other requirements of worship. But for the New Church-for those who receive an abundance of doctrine, and the miracle of regeneration-it is said that this would be required, and more, from conscience, in appreciation for these Divine gifts. We are not required to give 1/10 of all that we gain, and make certain vows and sacrifices beyond that, but we are to give and give fully to the support of the church. It performs essential uses that can be maintained only if every member who believes in them undertakes the duty of their support. We really do not have freedom in this matter if by freedom is meant the right to give or deny our support. But we are free to determine what we are able to give, how we are to give, and what uses should receive our major support. This is genuine, rational freedom.

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When we accept the Lord's teachings, and affiliate ourselves with His church, then by that acknowledgement and act we assume the responsibility of doing our part for the internal and external support of the work of His church. So W. F. Pendleton said: "Wherever there are uses there are duties to be performed."*
* NEW CHURCH LIFE 1904, Page 113.

     In the Word the tithe represents the acknowledgement that all that we have is from the Lord. Therefore it is called the Lord's part, and the Lord's possession. To withhold this from the Lord's work is described as taking what is the Lord's for our own purposes. While we must exert rational control and not destroy uses in the effort blindly to meet this standard, it will be found that those who practise tithing gain both greater satisfaction and happiness from it and that it does not affect their material wellbeing. When the work of the church is put first, then we accommodate our standard of living to our earnings after we have put aside the Lord's part. If we come to the acceptance of the principle of the tithe late in life then it becomes more difficult because there must be a gradual change to make the tithe possible. In our civilization most people choose a standard of living at the very extreme of their financial ability and sometimes beyond. By thus establishing their material and cultural needs at this high level these material things have been placed first, and church offerings are limited so they do not interfere with that standard. It is this thinking that was to be changed by the symbol of the first fruits of all increase being offered to the Lord. We must give Him the perfection of our fruits and uses and we are told that this sanctifies and blesses the rest and will leave us ample for our needs. "Seek first the kingdom of God and all these things will be added unto you."
     Until we see this clearly, and act from it we are not doing our part properly but are like the Jews who were reprimanded by the Lord through the prophet Malachi. Through him the Lord said that He was a great King, the Father and Master of the Jews, but He added: "If I then be a father, where is My honor; and if I be a master, where is My fear?* Then He added that they had offered polluted bread upon His altar and had held the table of the Lord as contemptible. And He continued: "If ye offer the blind for a sacrifice, is it not evil?" The sacrifices offered to the Lord were to be perfect and clean. They were to be offered from a pure heart as an act of worship. But to give the blind, the lame, and the sick was to offer that which was not of much value to the giver. It was something that had been cast off, and was not a fit offering of worship. So the Lord said through the prophet: "Offer it now unto thy governor, will he be pleased with thee, or accept thy person?"

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And He concluded: "Ye have brought that which is torn, and the lame, and the sick, thus ye brought an offering. Should I accept this of your hand? saith the Lord. But cursed be the deceiver which have in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith the Lord of Hosts."**
* Malachi 1: 6.
** Malachi 1: 13, 14.

     We are taught in the Writings that there are benefactions of charity and duties of charity. The former are done from free will, or free choice, and are given in aid or assistance to the church, to people in need, and so forth. But the duties of charity are not done from free choice. They are done from spiritual obligation. Included in these duties is the payment of taxes to the country and for the support of the church.* In most countries today, particularly where the New Church has been established, there is no tax to support the church. Rather the tax must be self-imposed, and the guidelines as to the amount must be the law of the tithe. This law is based on the genuine representation that 1/10th signifies all, and that all that we have belongs to the Lord, and giving 1/10th in return to Him, sanctifies all the rest and forms a spiritual ultimate which both supports the work of the church in all forms and also opens the way for greater enlightenment and development in ourselves.
* TCR 429-30.
     This is most important, not only for external support, but especially for its effect upon us. According to the law that influx is according to efflux,* the Lord's gifts are offered to us as we are willing to use them. We can develop spiritually only as we perform our duties properly. Thus when the offertory is elevated before the Lord in our service it is with the silent prayer of the priest that this offering, made in free will by His people, may be acceptable to the Lord as a means for building His kingdom in the hearts and minds of those who have given it. Support of the church is a duty, but it is also a great privilege. If it is undertaken in the right spirit it is the external key which opens the door to internal treasures.
* AC 5828: 3.
     This is true on every plane. The external organization of the church must be maintained. It requires time, effort and money. We are further taught that this offering should entail something of sacrifice so that it involves actual thought and planning to support the church. The proportion of time, effort and money cannot be determined by anyone else for us. But it must be sufficient in all three cases to make a real sacrifice to the Lord for the upbuilding of His kingdom on earth and in our lives. This the Lord taught when He singled out the poor widow who cast in two mites to say of her that she had cast in more than anyone else.

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     How important this subject is to the welfare and development of the church becomes obvious with but a little thought. How often have our uses been postponed or given up because there was not sufficient money. In the past effective work with the public by radio and television has been cancelled in its period of greatest success because there was insufficient support in externals. Publications have been put off and educational work has been held up for lack of sufficient funds. If we all accepted and practised the principle of the tithe how our church would prosper and grow. For every ten families in the prime of their use and development we could support a priest, or a teacher, or pay for other uses in the church. So, for instance, 100 contributing members could pay 7 full salaries and still maintain the buildings and contribute to the general body and supplementary uses including publication and missionary work. There would be the equivalent of ten full salaries equal to the average earnings of the families in the group. Smaller societies having lesser needs, could still support a pastor and church.
     We know that external laws and rules must not be forced upon the church in this matter, but we are also taught that this is the guideline toward which we as individuals should work. This must become a fixed principle in our lives. If our religion is to mean anything to us it must be worth sacrificing for, giving the time and effort to attend church services, maintaining our weekly offering to support its uses, and drawing forth the lessons of the Divine Providence even in the difficult experiences of life.
     We are privileged by the Lord to be members of His New Church. We must value that privilege. We must love the new truths He has revealed for our spiritual welfare. A church composed of men and women dedicated to the truth will influence the whole world no matter how small it may be in numbers. We must become true disciples of the Lord in His second coming. Let us perform our duties, glad of the privilege of helping to build the Lord's kingdom in the hearts and minds of men. If we will thus dedicate our efforts to the real work of the church we will be able to answer that vital question: "What shall I render unto the Lord for all His benefits toward me?," with the spiritual response of the Psalm itself: "I will take the cup of salvations, and call upon the name of the Lord. I will pay my vows unto the Lord in the presence of all His people."

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. W. CAIRNS HENDERSON       1970

     THE SACRED SCRIPTURE     
In its first three chapters True Christian Religion presents the doctrine of God, which is the foundation of theology. The next two chapters, on the Sacred Scripture and on the Decalogue, contain the doctrine of the Word for the New Church. We begin our survey of the first of these two chapters by reviewing the main Christian positions, for in this way it may be possible to appreciate more fully the unique nature of the doctrine that has been given to us.

     The Historical Background

     The basic question which confronts believers is this. How does man know that God is and what He is like? Can He be discovered by the same methods that uncover scientific fact, or must God Himself reveal His nature to man? If the latter, where and how is He revealed? The Christian churches have no single answer to the problems involved here.
     There is, in fact, no orthodox doctrine of how God reveals Himself to man, in the sense in which there is an orthodox doctrine of the Trinity. There is the faith that God has revealed Himself, particularly in the events recorded in the Bible; but there has been no final agreement as to how He is revealed in the Bible, or in what way it is an inspired book. These, in fact, are questions that did not become burning issues until the present century.
     Rome's position is expressed in the statement that "the Church is not the child but the mother of the Bible"; in other words, authority resides, not in the Bible, but in the church and the Pope. The argument is that the apostles, inspired by the Holy Spirit, taught the Gospel for many years before the New Testament was written; that the true meaning of Scripture was therefore committed to them; and that by apostolic succession the authority vested in them has descended to the priesthood. The laity may read the Bible, though only in Catholic versions, and it is dangerous for them to study Scripture except under priestly guidance. Under the influence of Vatican II, and in an endeavor to conciliate the "separated brethren," more emphasis has been placed upon Scripture, but tradition is still regarded as at least equal in authority.

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     Despite this attitude, however, there were differences of opinion prior to the Reformation. Men like Augustine valued some parts of the Bible more than others, implying that within the Bible itself there is a standard by which to test revelation; others, thinking like Origen, interpreted the Bible allegorically.

     Luther called Protestants back to the authority of the Bible; but he did not believe that the Bible is literally true from cover to cover, or that all parts of it are of equal value. He held that there is a criterion within the Bible itself by which the whole could be judged, this being the message of salvation by faith through grace; and he therefore held that the Bible is true only where it speaks this message.
     As time passed, however, Protestants felt more and more need for authority. Rome boasted that it had only one view, and taunted Protestants with having many views, each in conflict with all the others. To protect their authority Protestants retreated from Luther's view and claimed that the Bible was the only infallible authority, every single word having been declared by God to the men who wrote it. This authoritarian tradition has been inherited by fundamentalist or conservative Christianity-one of the three main positions held today.
     Conservative Christianity usually implies the belief that the Bible is verbally inspired, that its words are the direct words of God, and that they have been rendered without error. This is not necessarily a doctrine of mechanical inspiration. Some fundamentalists assert that only the original manuscripts are free from error; mistakes have been made by copyists, but God has withheld them from the kind of mistakes that would hinder or prevent salvation. A fundamentalist is not necessarily a literalist. He recognizes that the Bible uses parabolic and figurative language, and when he finds it interprets accordingly.
     Liberal Christianity reads into the Bible what it wants to find there, and discards everything else. It wants a Jesus who is only a man. Holding that God is found in the world process, it contends that we are not dependent on special revelation, that all knowledge is revelation, and that, at most, God can be found more clearly in the Bible than in knowledge generally. Liberalism prefers to believe that God has revealed Himself in the evolutionary process and in history. In this, of course, it is deeply in debt to the higher criticism.
     One of the acknowledged spokesmen for neo-orthodoxy was Karl Barth, who warned against identifying the Word of God with the words of the Bible, and characterized fundamentalism as an attempt to read the Bible as a "self-sufficient paper-pope." One may read the Bible countless times, he says, without ever hearing the Word of God; just as many saw Jesus without seeing God.

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There is a truth in this, but there is also a dangerous fallacy.
     These are the main streams of modern Christian thought about the Word. There are, of course, other views, the holders of which regard themselves as within the Christian communion, but we are not concerned with them here.

     The Doctrine

     The basic teaching of the Writings is that the Word is the Divine truth itself.* This expresses an idea that is unique to the New Church. The Word is not merely a depository of true statements about the Lord, even statements dictated by Him. It is not a source of accurate information about the Lord; it is the Lord Himself, present in a form accommodated to the understanding and affections of angels and men. For the Divine truth itself, the Divine existere, is part of the Divine essence, and the Divine essence is the Lord Himself. The Word is, in fact, the same Divine truth which in the beginning proceeded to create the earth and set man upon it; proceeding now as Divine law to recreate man-to introduce him into heaven and into conjunction with the Lord. The Word is, contains and expresses the Divine wisdom; and it is suggested that the Old Testament is accommodated to the sensual plane of the mind, the New Testament to the imaginative, and the Writings to the rational plane of the mind.
* TCR 189.
     Certainly there is a distinction between the Word and the book. Yet the Divinity and holiness which dwell in the book are there because its words are the words of the Lord's mouth; spoken through Moses and the prophets, through the Human which He assumed in the world, through the Evangelists and through His servant, Emanuel Swedenborg.* The point here is that since the words of the Word proceeded from the Lord through the heavens, the Divine is inmostly within them, and interiorly within them are the senses in which they are understood in the three heavens.
* See TCR 190.
     There is in the Writings a complete doctrine concerning the inspiration of the Word. Moses transcribed the early chapters of Genesis from the Ancient Word; and in recording the history of the patriarchs, which he had from other ancient sources, he was led to relate certain events in a specific order and in particular words. The laws, statutes and judgments were dictated to him, and in the historical part of his books his selection, chronology and actual choice of words were governed by the Divine. The same is true of the writers of the later historical books of the Old Testament. The prophets had two states of inspiration.

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In one their spiritual hearing was opened, and they wrote what was dictated to them by the angel of the Lord. In the other all their spiritual senses were opened, and in the natural heaven they saw correspondential visions which were impressed upon the memory; and when they were returned to the body they described these visions in the words that were given to them by the Lord. The book of Revelation, which is the prophetical part of the New Testament, was written under this mode of inspiration. In the Gospels we find another form of inspiration, one drawing upon the as-of-self. The Evangelists were all filled with the same Holy Spirit; but each saw a specific need that he desired to fill and felt qualified to meet, and each wrote as if of himself in the way best adapted to his purpose; under complete Divine inspiration, but not as conscious of it as were Moses and the prophets.

     This teaching leads to several ideas which are of current and serious import. As is noted in the text,* there are many things in the letter of the Word, especially in the Old Testament, the Divine inspiration of which men may doubt. These things are explained for us by the law of accommodation. Divine truth in the letter of the Word must be adapted first to the people to whom it is given, must address itself to their evils, and express the spiritual sense correspondentially in language understandable at the time. So it is that the letter of the Old Testament is, in one aspect, a record of every evil, crime, depravity, weakness and folly of which mankind has been guilty; and this has led to a desire on the part of some Christians to expunge from the record what they call the embarrassing portions. But this would be to do violence to the Word; and we know that when the sense is elevated into heaven, all that is negative vanishes. David's personal deterioration, for example, becomes the Lord's increasing perception of the evils in His maternal heredity, and Solomon's polygamy, the Lord's love for the salvation of those outside the church.
* See TCR 189, 191, 192.
     Another thing which follows is that the Lord must reveal Himself in terms of what is at the time most expressive of Divinity, omnipotence, and the power to save. This means that as the Lord prepared for His advent there was a progressive revelation of Himself in the Old Testament. Biblical scholars have not failed to notice this, but have gone astray in their interpretation; and the liberals especially regard it as evidence of the evolution of the concept of God in the human mind. They would have us believe in a mental evolutionary process that enabled the prophets to formulate and teach an ethical religion in place of the sacrificial worship of a jealous God.

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The argument does rest upon strong appearances, but the truth is that the higher concept of God found in the prophets was revealed by Him, and that the state which could receive this concept was prepared by the Lord and was not the result of an evolutionary process.
     We note here finally what is said about the sublimity of the style of the Word.* This can be grasped only when the existence of the internal sense is known and when that sense is somewhat understood. Because Christians lack these qualifications, there is a growing feeling among many of them that the Word is outmoded. The Old Testament especially has become a dead letter, and even scholars are perturbed by what they call the alien assumptions and conceptions of the Bible. If the Bible is to be made relevant, they say, we must remove its cosmology, philosophy of history and psychology, and replace them with concepts which are acceptable to thinking men today. To the New Church man, who looks at the letter as a correspondential ultimate, the alleged difficulties present no problem. The accommodations in the Word are not the teachings of the Word, and the two should not be confused.
* See TCR 192.

     The Internal Sense

     The teaching of the Writings that there is within the Word an internal sense which contains its true meaning is alien to Christian thought. Although there have been allegorical interpreters of Scripture such as Origen, the idea that there is a deeper meaning in the Word frequently arouses hostility. Yet this idea does not discredit the letter, as some have supposed. From Abram onward we do not deny the historicity of the persons or events mentioned, but our interest is not in them but in what they represent.
     It is said in the text that the spiritual sense of the Word is not that which shines through when the Word is searched to prove some dogma of the church,* that is, when relevant passages are collected and compared. What emerges then is the sense of the letter. The spiritual sense does not appear in the letter, except in certain open passages, but is interiorly within it as the soul is within the body. The practical importance of this teaching is in the fact that the internal sense can be opened only by the Lord; no Divine revelation can be opened by itself. For the Word is written by pure correspondences, and the correspondences of the Word can be revealed only by the Lord.
* See TCR 194.
     Now correspondence is both a causal and a functional relation. It is a relation between a spiritual and a natural thing, which is such that the spiritual thing is the cause, and the natural thing the effect, and they perform analogous functions on their respective planes.

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The real objects of the spiritual world are goods and truths, but these appear to the angels in two ways: subjectively before their minds, objectively before their eyes. All the objects and phenomena that surround the angels represent in objective, ultimate form the goods and truths which the angel has made his own, and which are then engaging his mind; and these ultimate forms are, in appearance, like the things of this world. So when the Lord willed to give the Word on earth He clothed its spiritual truth, the sequence of ideas to be revealed, in the forms in which it would thus appear in the heavens, and then expressed it in the letter of the Word in terms of the earthly forms answering to them. The Lord took from the minds of the men through whom the Word was written the ideas of certain earthly things, all of which are correspondences, and wove them into such a pattern that their correspondence combined to form a continuous internal sense.

     The Interior Senses of the Word

     Because the Divine truth passes through all the heavens in its descent to become the Word on earth, the internal sense is threefold; and within the ultimate Word a trinal series of more and more interior senses. Each of these is adapted to one of the heavens, and its subject-matter is characteristic of the thought of that heaven and of that which particularly engages its affection. For the celestial heaven there is that which is variously called the inmost, supreme and celestial sense, the subject of which is the Lord's glorification. For the spiritual heaven there is what is called the celestial-spiritual, the spiritual, or the internal sense proper, which treats of man's regeneration. For the natural heaven there is the proximate, spiritual-moral, or internal-historical sense, which deals with the inner history of the church mentioned in the letter; for the celestial-natural angels with its state as to morality, and for the spiritual-natural angels with its state as to doctrine.
     These are the true subjects of the Word, and in the letter they are dealt with under the forms of history, doctrine and prophecy, and in terms of people and events in time and place-ideas which do not exist in the spiritual sense of the Word. However, the representative nature of the letter of the Word does not take away from its historicity. Except in the first eleven chapters of Genesis, which consist of factitious historicals, the events related all took place and the persons mentioned all existed, though occasionally the order of events may have been changed somewhat to meet the needs of the internal sense. But the events are representative of Divine and spiritual things; the places are significant of spiritual things and states; and the persons, by virtue of their uses, represent Divine and spiritual activities.

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     It is the presence within it of a continuous internal sense which treats of the Lord and His kingdom that makes a book of the Bible a book of the Word. And it is because of the internal sense that the Word is Divinely inspired and holy in every word. This implies a very important distinction which, in the case of the Old Testament, might be put thus: the letter of the Word is one thing, the history of the Jews is another. The literal story, separated from the internal sense, has no more sanctity than the history of any other people. If a man reads the Word merely as ancient history or literature, it is no more than that to him, for the letter is separated from the internal sense. We read the Sacred Scripture as the Word of God only if we approach it with an awareness that there is an internal sense within what we are reading; and we do not use it as the Word unless we read for the purpose of learning what is true from love of it as good, and to the end that we may apply it to life. For in that way we receive life from the Lord through the Word.
     This idea may throw light on the teaching that hereafter the spiritual sense of the Word will be made known to those only who are in genuine truths from the Lord.* This has puzzled some New Church men. The Writings contain, reveal and express the spiritual sense, and they are accessible to all who know about them and care to read them. How can it be said, then, that hereafter the spiritual sense will be made known to those only who are in genuine truths from the Lord? The answer would seem to be that men may read the Writings and see in them nothing of Divinity; may see in them only the fruits of Swedenborg's studies, or the perceptions born of his states of regeneration. They may see the Writings as a Divine revelation from the Lord, yet see their teachings only objectively and externally. Only those who are in genuine truths from the Lord will see the Writings as a revelation of the spiritual sense; for they alone can see these teachings subjectively and interiorly, can perceive the Divine wisdom within them and, more obscurely, sense the Divine love within that wisdom, and can be given a perceptive insight into the interior meaning and application of what they read.
* See TCR 208.

     Characteristics of the Letter

     The letter of the Word has two important characteristics which are spoken of in the text. The first of these is that it is the basis, containant, of the spiritual and celestial senses;* the second is that in the sense of the letter the Divine truth is in its fullness, its holiness and its power.**

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The reference in the first teaching is to the successive and simultaneous orders of discrete degrees in the Word. In successive order the letter is the basis of the interior senses. In simultaneous order it contains these senses; and because the sense of the letter is thus the basis and containant, it is thus the support of the interior senses, connected with them by correspondence as they are connected with one another. The obvious import of this is that the Writings have not been given to supersede the Old and the New Testament. In the first place, the Writings are so based on the letter of the Word that they cannot be separated from it; in the second, the power of ultimate application and appeal to all human states and needs is in the letter of the Word, and the series of rational truths taught in the Writings come to us with greater force when they are seen also in their correspondential form in the Sacred Scripture. Evidently, then, we should not neglect the study of the Word in its more ultimate forms.
* See TCR 210-213.
** See TCR 214-216
     In taking up the second teaching we would draw attention to its precise form. It is not said that the letter is holy, but that the Divine truth is in its holiness in the letter of the Word, and also in its fullness and in its power: in its fullness because the letter is the only form of the Word in which all the senses are present in simultaneous order; in its power because the power of all the interior degrees is present simultaneously in the ultimate, even as the power of the mind is in speech and action. This distinction is important. The holiness of the Word is from the indwelling of the internal sense, and the letter when separated from the internal sense is not holy in the least degree. We know that the book itself, as a product of the printer's art, is not holy, though we handle it reverently because of what it contains. The letter speaks of earthly people, places and events, all in time; and the ideas in which these are embodied were all taken from the minds of men, in which they were not holy. Their holiness, as re-ordered and embodied in the letter of the Word, is solely from the fact that there they contain the internal sense; and it is on this idea that our attitude to the letter should be based.

     Doctrine and the Letter of the Word

     It follows from these two characteristics that the Lord is eminently present in the sense of the letter, teaching and enlightening men from it. Therefore we are taught that the doctrine of the church must be taken from the sense of the letter of the Word and confirmed by it.* Doctrine is necessary because the Word cannot be understood without it.

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The reason is that since the letter consists of pure correspondences, Divine truths in it are rarely open. The process of Divine revelation terminates in involution, and until the truth is evolved by further revelation some of it remains obscure. For the most part what is given in the letter of the Word is appearances of truth, truth as it appears to the simple; and some of these appearances seem to contradict others, some are such that no meaning can be gathered from them, and some are written according to the fallacies of the sense. Therefore the Word cannot be understood without doctrine.
* See TCR 229-233.
     Such doctrine must be drawn from the sense of the letter and then be confirmed by it, for the Lord acts only in fullness and in that sense the Word is in its fullness. The doctrine of genuine truth may be drawn fully from the letter of the Word, for all the truths essential to faith and life, and thus to salvation, are open. A knowledge of correspondences is not sufficient, for correspondences always yield to the doctrine that determines their application, and the Word can be falsified by the application of correspondences under the guidance of false doctrine. So enlightenment is needed also; and, unlike the doctrine of correspondence and the doctrine of genuine truth, it cannot be acquired by study. Enlightenment is the Lord's gift to those who love truths because they are truths and apply them to the uses of life.

     We have in these teachings a question of interpretation and also a distinction. Some New Church men have thought that in the Writings we have the doctrine drawn from the letter of the Word and then confirmed by it; and it is certainly true that in most though not all of the works doctrine is so drawn and confirmed. But we do not draw our doctrine from the Old and New Testament; we draw it from the open teachings of the Writings, and then confirm it by other open teachings. Thus we use the Writings themselves as a letter; not such a letter as that of the Old and New Testament, but what they call a "natural sense from the spiritual;* and this natural is not a dead letter until correspondences are applied to it because it is rational in form.
* See AE 1061.
     The distinction mentioned is that which exists between the doctrine of genuine truth and the derived doctrine of the church. The doctrine of genuine truth is Divine; the derived doctrine, the doctrine in which the church expresses its understanding of the Word, is human and fallible. When conclusions are drawn, it cannot be said that the Writings speak through the church, but that the church speaks of itself from its understanding of the Writings.* A clear perception of this distinction is vital to an understanding of Divine authority in the church.
* See TCR 154: 2.

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     Conclusion

     Certain aspects of the doctrine of the Sacred Scripture cannot be covered here, and we touch briefly on only one or two more. Because the Word exists through the heavens, the angels being in its interior senses, men on earth have conjunction with the Lord and consociation with heaven by means of the letter; conjunction because the Lord is the Word, consociation because the angels are in the interior senses, and both by the letter because in that sense the Word is in its fullness, its holiness and its power. This, of course, is above man's consciousness. Conjunction with the Lord is in the affection and perception of truth, consociation with angels when man is in the affection and truth of what he reads in the Word. As man reads the letter the interior senses are evolved for the angels, and because of the correspondence a consociation is effected; and we are told that if man knew that there is an internal sense, and would think from some knowledge of it when he is reading the Word, he would come into interior wisdom and would be still more conjoined with heaven, because he would thereby enter into ideas like the angelic ones.*
* See HH 310. Cf. AC 3316.
     This prepares for the teaching that the church exists from the Word; yet it is not the Word but the understanding of it that constitutes the church, and the quality of the church is according to the understanding of the Word with those who are in the church."*There can be no real establishment of the New Church apart from the Writings. They are the Divine revelation from which the New Church exists, and where they are not read and studied, and an effort made to understand them, there the New Church is not. However, it is not merely an intellectual understanding that is meant. The Word is not rightly understood unless and until it is approached as Divine truth leading to the good of life, and there is some perception of how it is to be applied. Both doctrine from the Writings and life according to that doctrine are necessary to establish and develop the church; and it would be as wrong to restrict oneself to an intellectual interest in doctrine as to suppose that the good of life can be attained without it.
** See TCR 243.

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FIFTIETH ANNIVERSARY OF THE DEDICATION OF THE BRYN ATHYN CATHEDRAL 1970

FIFTIETH ANNIVERSARY OF THE DEDICATION OF THE BRYN ATHYN CATHEDRAL       Editor       1970

     It was on Sunday, October 5,1919, that the Bryn Athyn Cathedral was dedicated, and the weekend of October 5, 1969, was observed as one of the re-dedication of the members of the Bryn Athyn Society to the spiritual and natural uses to which the Cathedral had been dedicated previously fifty years ago. The observance began on October 3, with a program which followed the regular Friday Supper of the Society, and which was under the charge of the Right Reverend Elmo C. Acton, Dean of the Bryn Athyn Church.
     In his opening remarks Bishop Acton stated the purpose of the weekend's celebrations and emphasized that the dedication of the Cathedral was the fulfillment of a dream for which the Society had worked since the move from Philadelphia to the country. He then called on the Right Reverend Willard D. Pendleton, Bishop of the General Church and Pastor, ex officio, of the Bryn Athyn Church. Bishop Pendleton showed to the gathering and spoke briefly about the golden chain of twenty-four links-engraved with the names of the societies of the church, and set with precious stones of correspondential colors-which was presented to Bishop Emeritus W. F. Pendleton on behalf of the whole General Church as a token of love, appreciation, and recognition of the great work he had done during his twenty years of government of the General Church.
     Bishop Acton called next on Professor E. Bruce Glenn, Dean of the Academy's College. Professor Glenn's talk on principles of design and method and their application in the building of the Cathedral, as summarized by him for this account, follows.

     "'Your church, alone of modern buildings, in my judgment, is worthy of the best the Middle Ages produced.' Thus wrote Kingsley Porter, a leading scholar of Gothic architecture, about the Bryn Athyn Cathedral. His statement leads to a further question: Why the Middle Ages? While the cathedrals of the twelfth to fourteenth centuries are recognized as the crown of Christian architecture, the New Church, it might be thought, should seek its own distinct forms.
     "The answer lies not in thoughtless imitation of forms-that would not have made the church in Bryn Athyn worthy of comparison with medieval structures-but in the employment of principles and methods from the older day, infused with the vision of a new Christianity.

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Thus the challenge before the Bryn Athyn builders was not that of novelty but of organic integrity; and the beauty that resulted could not have been created under the industrial rules that guide twentieth century building. Gothic architecture, the crowning external expression of a people's faith, held much that the New Church could make its own: the basic human form (not just the cruciform figure, but the dual and trinal aspects of human nature); the indefinite variety within the unity that bespoke the Creator; the symbolic, pointed arch, yearning but broken by finite limitation. More essential, beneath these and other aspects of form lay the principles that gave them life and dignity. These principles and the methods that carried them into execution were succinctly and beautifully stated by Raymond Pitcairn during the building of the church that had become essentially his responsibility.

     "'They are briefly these. Growth of designs that develop with the building is inherent in the creation of living architecture. A building contract treating changes in design as exceptions not to be encouraged, and pre-ordaining a lump-sum compensation for work which in nature and amount cannot be specified beforehand, is inimical to good building. Artistic guidance applied continuously, and designers and craftsmen who work side by side, see eye to eye, and strive ever to build better and to produce work more beautiful, are needed for real building. The use of local materials, the study and development of designs by the aid of tridimensional models, the trial of materials in place before their final building in, and a determination to abandon even finished work, if this will lead to something better-all contribute toward building in the Gothic way. The art of such building abhors the impress of triangle and T-square; it loves hand work and respects always the limitations of the materials and the crafts employed, regarding these limitations not as fetters but as moulds for delineating the very forms through which it should convey its message truly and with the greatest power. The soul of such an art should be the love of use, in the doing of which is found its joy and true reward.'
     "The story of the Bryn Athyn Cathedral is the carrying into form of these principles. We can only list examples: increases in height; the adding of the West Porch; curve refinements in plan and elevation; design and handwork carried out on the site; use of local granite and great oak timbers; scale and full-size models in place; in short, the Creator's gifts of natural materials brought into joyous harmony by the minds and hearts of those who built truly because they built humanly and in His name."

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     Mr. Leon Rhodes then showed a collection of slides which illustrated the use and execution of some of these principles, and showed the building at various stages of completion. Bishop Acton then called on the Right Reverend George de Charms, who had taken part in preparing for the dedication fifty years ago, and who delivered the following address:

     THE DEDICATION OF THE CATHEDRAL

     OCTOBER 5, 1919

     The dedication of the Cathedral was a most memorable event in the history of the General Church, and indeed, we believe, in the history of the New Church. An excellent account of it is recorded in NEW CHURCH LIFE for November 1919; but after fifty years, the intense feeling of the time cannot possibly be re-captured. Many of those who actively participated in the occasion have passed into the spiritual world. A new generation has arisen for whom the dedication is only a fact of history to be noted and remembered. Meanwhile, the church has passed through many unforeseen changes of state, in the light of which the Cathedral appears in quite a different perspective.
     Slowly, but without a break, the construction of the building has continued, and its uses have steadily been developed in accord with the growing needs of the Bryn Athyn Society. Its impact upon the life of the church has been greater, we believe, than could possibly have been anticipated in the beginning. Yet I wonder how many of us reflect upon what this means to us, and to all the societies of the General Church throughout the world. This fiftieth anniversary affords an excellent opportunity for us to do so.
     Having been called in 1917 to serve as Assistant Pastor of the Bryn Athyn Church, I was actively associated with the task of preparing for the dedication and have a vivid memory of the situation that existed at the time. The church had just passed through the trials incident to the Beekman controversy concerning the nature of the spiritual world. The danger of a most unfortunate split had been averted by the wise leadership of Bishop N. D. Pendleton, and a sense of unity and peace had been restored. Also, the First World War had recently come to an end with the victory of the Allied Powers, and all the New Church boys who had been in the armed services were coming home. There was deep cause for relief, and for grateful thanksgiving to the Lord for His protection. And, to crown all these blessings, a temple of worship, far larger and more beautiful than the church, in its small beginnings could possibly have hoped for, was being miraculously provided. The dominant question in the minds of all was, How can the church prove worthy of such a noble gift?

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How can it establish there a truly representative worship of the Lord in His glorified Human? A new architecture cannot spring full-blown from the head of Jove. Appropriate symbols and rituals cannot be invented. These things, to be genuine, must grow from roots that extend deep into the past, and they must take form gradually from the living states of the church. Yet the responsibility to design a cathedral, and to meet the unexpected requirements of worship which such a building imposed, could not be avoided. It must be met with courage and trust; with profound humility, and prayerful determination to be guided by such measure of illustration as the Lord in His providence might grant to those who were called upon to fulfill the immediate and present need. Such was the spirit that prevailed among both priests and laymen who labored to prepare for the dedication.

     The New Church must arise out of the soil of the first Christian church, even as the doctrines of the Writings must be openly and clearly based upon the teaching of the Lord as preserved in the Gospels. Christian architecture was inspired by the Gospels, and in its earlier forms expressed a simple faith in the Lord Jesus Christ as God. This simple faith remained with the parish priests and with the common people, long after the leaders of the Church had introduced the idea of a non-personal God. Gothic architecture, in its beginning, produced under the guild system, was expressive of this simple faith, and this is what it was hoped we might recapture as a starting-point from which New Church architecture might grow. The Gothic architecture of the 12th and 13th centuries was adopted as a general model, but this was only a foundation. There was to be no slavish adherence to tradition. Whatever was contrary to the teaching of the Heavenly Doctrine was to be discarded. There was to be a sharp departure from the past especially in the design of the chancel, which was to be adapted to the peculiar demands of New Church worship. The symbolism was to be derived solely from the Word and the Writings. Nothing was to be represented in the place of worship that was not designed to elevate the mind to the contemplation of things spiritual and Divine. The entire Word, from Genesis to the Apocalypse, was to be represented in the clerestory windows, from the west end to the sanctuary. The threefold chancel was designed to represent the degrees of the human mind, and the order of Divine influx into the mind, as described in the Writings. At the east end was the sanctuary. There was the altar for the Word, surrounded by seven golden candlesticks, representing the Son of Man as seen by John on the Isle of Patmos, and described in the first chapter of the Apocalypse.

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Here the words of dedication were to be uttered by the officiating Bishop; but thereafter no word in the ritual of worship was to be spoken in this holy of holies, according to the command of the Lord through His prophet Zechariah: "Be silent, O all flesh, before Jehovah: for He is raised up out of His Holy Habitation."*
* Zechariah 2: 13.
     Furthermore, the Cathedral was not to be built by machines but by men, by skilled artisans, each being free to express in his work his own faith and love and worship, under the general guidance of the master architect. Human affection for the Word was to be built into every least part of the structure. There were to be no hard lines, but refinements to give a sense of motion and of life. There was to be no ornamentation for superficial show. The building must be an epitome of what is honest. It must be sound in all its parts, from the foundations to the rafters and the roof. "Many builders, craftsmen, architects, and artists, wit hone accord have worked on the building-worked earnestly and with devotion," Mr. Raymond Pitcairn stated in the dedication ceremony. They were all present at the service, and brought thereto a sphere of mutual love, kindled by their years of working together for a great cause. As Dr. Whitehead remarked in commenting on the occasion: "The power of the sphere present at this Dedication Service appeared to reach every man, woman, and child present, whether of our faith or not, and in whatever part of the building."*
* NEW CHURCH LIFE, November 1919, p. 746.

     In receiving the building for the Bryn Athyn Church, Bishop N. D. Pendleton expressed, perhaps most cogently, the spirit of the dedication:
He said:
     "In the name of the Lord, and for the Bryn Athyn Church, I receive at your hand this building and the ground upon which it stands, to be now dedicated to the worship of the Lord Jesus Christ, according to the doctrine and ritual of the Church of the New Jerusalem. We, in deep humility, pray for the protection of the Lord and His guidance, in order that we may herein administer the sacred uses of Divine worship with clean hands and a spirit free from selfish ambition. Only so shall we please God and be justified of men. Only so shall we meet with equal spirit the large generosity, the service of distinguished talents, and the years of earnest labor which have made this building possible. We verily believe that it will stand for ages, notable among the buildings of the world dedicated to the worship of God, a beautiful symbol of the faith and worship of the Church of the New Jerusalem. May the Lord's blessing be upon it now and forevermore."
     During the fifty years that have elapsed since the Cathedral was dedicated, much has happened to fill it with deeper meaning.

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The building itself is, after all, but a structure of stone, and wood, metal, and glass, ordered to serve the purpose of New Church worship. But even as any domestic dwelling becomes a home by living in it, so a church building becomes in truth a spiritual home by its use. Here are half a century of memories that touch our hearts with ever increasing poignancy. Here infants have been baptized, new-comers to the church have been joyfully welcomed as they pledged their loyalty to the Heavenly Doctrine. Here our young people have been confirmed in their faith, betrothed, and married. And here many have felt the pain, and the grief of seeming separation from loved ones, together with the grateful blessing of the knowledge now revealed as never before, of their continued life of happiness and use in the spiritual world. Here, at stated intervals, men and women have come in humble supplication to the Lord for His help in the life of regeneration, asking of Him the bread and the wine of His Divine love and wisdom for the sustenance of their souls. All these associations have made the Cathedral for us more and more a house of God, where we may meet with the Lord and commune with Him in His Word.
     Yet it is not the nostalgic emotions engendered by a growing tradition of worship that we should stress on this occasion. These are indeed valued gifts from the past for which we are deeply indebted to others. They can exert a temporary and superficial effect upon us, which is valuable and important in its place. But more than this is needed if the prayer for Divine blessing, asked by Bishop Pendleton at the dedication, is to be granted. The living worship of the Lord must be re-established, day by day, and year by year, in the heart of each one of us, as a result of our own effort to live up to the spiritual ideals so clearly placed before us in the Writings. It is not what we receive from others, but what we freely choose for ourselves, and actively strive to establish in our own lives, that opens the door for the Lord to enter into our minds and our hearts. This is what enables Him to establish His church within us; and the organized church, in the sight of the Lord, consists solely of those who have the church within them. This is what we would vividly recall to our minds, and emphasize on this anniversary of the dedication, the paramount need to return to that first love which filled the church during the first service of worship to be held in it, and to do the first works, lest the Lord "come quickly, and remove our candlestick out of its place," in the temple of His holiness. This alone will re-dedicate the Cathedral to its appointed use, and preserve with it, and around it, the living worship of the Lord Jesus Christ in His glorified Divine Human. So may this noble building remain from age to age, for all who worship in it, truly "the house of God, and the gate of heaven."

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     Two services were held on Sunday, October 5. At the morning service the Right Rev. W. D. Pendleton preached on the text, Revelation 1: 10, which Bishop Emeritus W. F. Pendleton had used at the dedication service in 1919. The sermon was published in our issue for November, 1969. At the service of praise held in the evening most of the music sung at a similar service held fifty years ago was used by the congregation and the choir.
RESPONSIBILITY OF WOMEN 1970

RESPONSIBILITY OF WOMEN       ELISABETH BUSS       1970

     (A Paper for New Church Day, 1969.)

     The Responsibility of Women! Who does not know what the responsibilities of women are? What woman does not automatically feel it her duty to keep her house clean and neat, her children dressed and fed, and everything looking cheerful and happy? Similarly in a society. What woman does not see that the cleaning of the church buildings, the decorating and the catering are her responsibility? This is what goes on all over the world. But is there not too much of only this kind of responsibility in the world? Would not a woman be a very empty person if she thought she were fulfilling her role by merely performing these duties? Her real, vital responsibility is to become more truly a woman. This cannot be done from any common sense, or by following the customs of the world, but only from the Lord through His Word. Though the former duties are necessary for the physical comfort and well-being of the family and society, the latter is essential for the stability, strength and growth of a marriage, a society, and for the whole church organization.
     Woman was put on earth together with man, and they were created in such a way that they can be united into one complete man in marriage. Since this is so, one cannot talk about the one without the other, and so the men cannot be entirely left out of a paper on the responsibility of women.
     What is a woman? She is a form of love. She is born to be voluntary-her first impulse or reaction is from her affection rather than her thought. Her outlook is from love, and love wants to do-love is active. A woman sees a need, and wants to fill it, but because her outlook is from love, she sometimes does not know how to fill it. Man is a form of wisdom, and primarily, according to creation, love's activity is to love the wisdom of the man, to love it, and to see that wisdom is expressed in use.

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If love did not do this it would burn itself out, and would frustrate itself by anticipating an accomplishment without getting anywhere.
     Because woman is a form of love, it does not mean that she cannot understand or reason. She can. But she could not do this if she were completely away from the male sphere. Man is a form of wisdom, and therefore it is masculine to see things-to perceive-from the understanding. This can be elevated into realms beyond its own limits from a thirst for knowledge and learning. It is always reaching out, and searching, and wanting to know. A woman on the other hand perceives from love, and love by itself does not go beyond what it feels. It cannot step aside from itself. But from her love's activity, she can as it were borrow the man's understanding- she can see into it, and perceive it, but it is not her own. She can use it, and apply it, and so the activity of her love can find ground to walk on. In this way a woman is conjoined with man's rational wisdom-the masculine supplying what the feminine needs, and the feminine loving what is masculine. This conjunction is internal, and according to the nature of the male and female as the Lord created them. Therefore this activity of woman's love, to love the wisdom of the male and become conjoined with it, is innate in every woman, whether married or not.
     Man also has moral wisdom which, unlike his rational wisdom, is manifest in his way of life. From this wisdom man has a sense of right and wrong, and on this he bases his general behavior, and his life according to his religious beliefs. Man's moral wisdom is man's sense of justice, whereas his rational wisdom, which can soar above everyday living, is his judgment. Woman can also have the understanding of virtues that belong to man's moral wisdom. She can sense what is right and wrong, moral and immoral, and because of this she can be conjoined with man in an external way by having principles and beliefs in common. What woman cannot do, is reason above these virtues in order to build moral philosophies, because that belongs to man's rational wisdom.

     My point here is, that women must look to the men for guidance in matters of justice, as a man's judgment will render the justice more just. It is the quality of the masculine mind to be able to reason about truth, as long as he makes himself receptive to truth by trying to lead a good life; and any man can lead a good life, whether he has read the whole of the Writings or very little. He can still reason and build a moral philosophy on his beliefs. (Let me not discourage reading, however, as the more a man reads, the more material he has for building his moral philosophy.)

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     A woman from her love can see a need, but she must rely on man's judgment-his rational wisdom-for the way to fill it. To rely on her own judgment would be like feeling her way through darkness, unable to see obstacles, yet knowing what her goal is. Her love in turn is what prompts the man to execute his judgment, and to bring it down from the cold and theoretical heights into the realm of life. It is the woman's affection which prompts the man's wisdom to ultimate itself in use, and it is her affection which remains as a conscience in the performance of that use. In this way there is unity, because there is co-operation, and because men and women each do their part in life as it was intended. One might say that woman's responsibility is to supply affection, but that is not as easy as it sounds, because she must learn the right affection.

     In the home, to take just one example, the very little children are mainly the woman's responsibility. From birth-even before birth-she loves the child with a tenderness that man cannot know. She cares for the child, sees to its every need, and as he grows, she teaches him (or her) his first bits of knowledge and co-ordination. Of course the first knowledges would come to the child by and by anyway, but it is well known that a baby who is denied motherly love and indulgence grows up to be emotionally unstable and insecure. It is this care and love in the early years that enables the Lord to instill celestial remains and memories into the child that will be a force with him in later life. The father can, of course, have his share in this work, because he can also love the child; but his love is not as constant, nor his care as gentle, because of his nature. But as the child grows, and as his proprium becomes more apparent, the mother's care is not enough. Her discipline would be too gentle, and probably do the child more harm than good. This is where she must look to her husband for guidance, as he from his judgment can more easily see what is needed. However, the man's judgment by itself would be harsh and cold, but because the husband and the wife work together, her love would "round off the corners" of his judgment, and from this co-operation, with parents who look to the Lord, the discipline will help rather than hinder the child's growth and development. More so as the parents are regenerated, of course. This brings to mind something I learned many years ago, that jarred my thoughts at the time. Were the Lord only wisdom, all men would go to hell, and were He only love, all would go to heaven. It is the perfect combination of these in the Lord which gives man his freedom, and it is what parents should strive for in the education and discipline of their children until these are old enough to take on the responsibility of life themselves.

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From this one can see how important woman's part is in the education of her children, and also how harmful it would be if she worked from her love only.

     Men and women play similar parts in a society as in a home. Woman's practical use is to look after the domestic side, and her spiritual use is to be truly a woman. It is the sphere of the women's affection, and their determination to see their love ultimated in use, that act as a motivating force and conscience to the men, who from their understanding can see how the church can grow in strength and influence. Together there is work done. Also, her responsibility, in a society as well as at home, is to preserve her womanhood both in behavior and appearance, as all the little future women of the society will follow very closely in her footsteps.
     Swedenborg once heard some angels talking about the conjunction of the masculine and the feminine, and their words say much more beautifully and simply what I have tried to say here about men and women working together in unity. "Love, being the activity of life, cannot rest unless it is doing something; nor can wisdom exist and subsist except when doing something from love and with it; and doing is use. Therefore we define use as the doing of good from love, by means of wisdom."* So from the love of the women, with men's wisdom showing the way, the uses of the church will prosper.
* CL 183: 4.
APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1970

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH       Editor       1970


     
     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 Admissions.

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PROFESSOR OTHO WARD HEILMAN 1970

PROFESSOR OTHO WARD HEILMAN       Rev. ELMO C. ACTON       1970

     A MEMORIAL ADDRESS

     (Delivered in the Bryn Athyn Cathedral, October 20, 1969.)

     How wonderful to have the sure faith that "human life is nothing else from infancy to old age but a progression from the world to heaven, and the last, which is death, is the real crossing over; hence burial is resurrection, because it is a full putting off."* A putting off of the inhibiting material body that the spirit may fly away to a full and unhampered life in which it may taste the whole joys of its interior loves and desires.
* AC 3016.     
     How comforting to know that "all who have lived a good life in the world, and have acted from conscience, who are such as have acknowledged the Divine and have loved Divine truths, especially such as have applied those truths to life, seem to themselves, when let into the state of their interiors, like one aroused from sleep into full wakefulness, or like one passing from darkness into light."* This is so because man when he rises into life is in full possession of all his senses and mental faculties, free of the restricting and deadening effects of the material body. The sensations and mental faculties are thereby exquisitely increased in their sensitivity and perception. Into such a state of life our friend, Otho Ward Heilman, is now being introduced.
* HH 506.
     If we were to give a sketch of his life and recount his many activities and uses there would be no time to treat of the more important purposes of this service-the consideration of the eternal life upon which he is now entering, and those qualities which have prepared him for everlasting happiness.
     The essential man is a form of use, or a use formed, and in man's death his use, which is himself, is transferred from the world to heaven and is immeasurably increased in the sphere of its influence as well to those here on earth as to those in the other world. But to us, bound as we are by space-time ideas, the passing of a man as active and useful as Otho leaves us unprepared. We cannot see how his uses can be carried on; and in a sense they cannot be.

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Others can carry on his works and activities, but no one can take his place; for each man's use is individual and distinct, and no other man can adequately fill it.
     To become a form of use man is born into the world, and through his loves and affections, his understanding and thoughts, his experiences and works, he is molded by the Lord into a form of use. He becomes a use formed-a thing of ineffable structure and beauty; and this is manifested in the other world as the man-angel, the human form itself in all perfection.
     Man, then, is a use, a love, formed by truth in the understanding and brought forth in good offices and works for the sake of his fellow man. These last, according to the quality of the love within them and from which they arise, are the source of the spiritual body in which man is clothed in the spiritual world. The beauty and perfection of that body is according to the quality of the love within the work or use. "Love and will," we read, "constitute the soul itself of a deed or work, and give form to its body in the honest and just things that man does. This is the sole source of man's spiritual body, or the body of his spirit; that is, it is formed solely out of the things man does from his love or will. In a word, all things of man and his spirit are contained in his deeds or works."*
* HH 475.

     The greatest tribute to Otho Heilman is that with his passing in his 82nd year we still find ourselves unprepared. His love of use to his fellow man drove him to continue in many good works and activities up to the end. These bear evidence to the quality of his love. The love in the work and activity determines their quality and is what is eternal in them. The external work is temporal and in time passes from memory, but the love or use lives on and rises into life, putting on a spiritual body in every detail corresponding to it; for man from head to foot is a form of his love, and if this love is from the Lord with him he is truly a man in all the beauty and perfection of the human form.
     Otho's main love seems to have been a love of acknowledging, understanding and living the Heavenly Doctrine-the Word of the Lord in His second coming; a love that burned to share the Divine and heavenly truths of that doctrine with others. This is a sign of the quality of a love-to share it with others. As the Lord wills to give His life to others so that they may feel it in themselves as their own, so every love from Him with man wills to do likewise. This love of sharing the blessing and beauty of the Heavenly Doctrine with others entered into all Otho's uses and works: into his use as husband and father, as principal of the Bryn Athyn Elementary School, as teacher and professor in the Academy, as editor of the Bryn Athyn Post and as justice of the peace, as a member of the Society and of the larger community, as a private citizen and as a friend.

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     He spent many hours outside the demands of his official duties in spreading the gospel-the good news-of the Heavenly Doctrine. Time, effort and personal inconvenience, even means, were no consideration if anyone evidenced the least interest in the teaching of the Writings. It was not a desire to have others accept his faith and belief that drove him on, but rather a desire that others should enjoy and share in the beauty and blessing of the Lord's truth-in the light and warmth of the spiritual sun.
     This love of sharing with others the heavenly truths of the Lord's second coming in the spiritual sense of the Word seems to have been his ruling love, and its success in introducing many to the life and light of the New Church was remarkable. His own interest and delight were contagious, and led many, not to follow him, but to accept the Lord in His new Word.

     Otho delighted in the doctrine of the spiritual world. He studied it deeply and loved to speak of it with others. Now he is entering fully into that world and learning from actual experience of its beauties and realities. We picture his joy and delight upon awaking to full consciousness in the spiritual world: his meeting with family and friends who have preceded him and telling them of the state of the church on earth, and learning from them of the character and quality of life there.
     May his love of his fellow man, as expressed here in his uses and good works, return upon him as the fruits of eternal happiness and joy. Surely his life bears testimony to his worthiness to share in the delights of heavenly life, which are thus described: "One may see how great the delight of heaven must be from the fact that it is the delight of everyone in heaven to share his delights and blessings with others; and as such is the character of all that are in the heavens, it is clear how immeasurable is the delight of heaven. . . . For angelic happiness is in use, from use, and according to use."*
* AC 545.
     His life seems to make him worthy of the judgment and invitation of the Lord's words: "Well done, thou good and faithful servant. . . . Enter thou into the joy of thy Lord."* Amen.
* Matthew 25: 21.

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TWENTY-THIRD MIDWESTERN DISTRICT ASSEMBLY 1970

TWENTY-THIRD MIDWESTERN DISTRICT ASSEMBLY       MARYLIN M. WILLE       1970



     
     OCTOBER 31-NOVEMBER 2, 1969

     The Twenty-third Midwestern District Assembly of the General Church was held in Glenview, Illinois. For all practical purposes the weather could not have been worse, but it failed to dampen the spirits of those attending the Assembly. It is a real treat to have visitors come from other societies and circles, to meet with them, to have an exchange of ideas, and to have a social time together.
     The Assembly commenced with a buffet supper in Pendleton Hall on Friday evening. This was a very delightful occasion, and gave people an opportunity to talk with Bishop and Mrs. Pendleton and other guests who had just arrived.

     First Session. After a delicious supper it was time for the first session of the Assembly, held in the east end of Pendleton Hall. The Rev. Louis B. King, pastor of the host society, welcomed Bishop and Mrs. Pendleton and all the visitors. Bishop Pendleton presided at this first meeting. After a short service of worship he introduced the speaker of the evening, the Rev. Geoffrey Childs of Detroit. Mr. Childs' paper was entitled "The History of Conjugial Love." Various comments and questions on the paper followed. People expressed interest, and concern over the presentation of materials currently offered along this line.

     Second Session. The second session of the Assembly opened on Saturday morning at 9:30, in the elementary school auditorium. This was a business meeting, followed by refreshments served by the Immanuel Church School faculty. All the school rooms were open, and there were displays of art and school work done by the pupils for people to see.

     Third Session. The third session of the Assembly was also held in the elementary school auditorium, the Rev. Robert H. P. Cole presiding. After reading from the Word, Mr. Cole introduced the Bishop, who spoke about regeneration. He said: "It is only in His Word that God can be seen." We have three revelations, but not three Words; there is only one Word. The Bishop spoke about truth, that truths are laws of Divine order, and that truth is also the form of good.

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"To perceive what is true," he said, "is to see what is good." People listened intently, and the fact that few questions were asked afterwards seemed to show that people were digesting the material presented.

     Banquet. The Assembly banquet in Pendleton Hall on Saturday evening was most successful. The toastmaster, Henry Mellman of St. Paul, handled the evening beautifully. Two formal speeches were given, one by Jane (Scalbom) Howell of Madison, Wisconsin, the other by Neil V. Caldwell of Glenview. The idea was to give a picture of what isolated living as a New Church man is like (Jane), compared with living in a New Church community (Neil).
     After the formal program Mr. Bruce Elder showed some slides of the church building in Detroit. Then Mrs. Henry Mellman gave a short and very good skit, showing what it is like to get ready for a church service in an isolated area with a traveling minister. Mr. Mellman thanked the food committee and its help for the meals served; also the boys and girls who helped to set and clear tables, do dishes, and baby watch. The banquet closed with the singing of "Our Glorious Church" and a toast. After the banquet there were two open houses to which everyone was invited, at the Robert Coffins' and the Karl Laus'. This enabled everyone to visit informally with Bishop and Mrs. Pendleton.

     Sunday. On Sunday, November 2, there were two services: a family service at 9:45, largely for children, who filled the church, and an adult service at 11:00 a.m. Luncheon for everyone, including children, was served in Pendleton Hall on Sunday afternoon, and the visitors began to take their leave of Glenview, to return to their homes with memories of an inspiring and satisfying experience.
     
GENERAL ASSEMBLY 1970

GENERAL ASSEMBLY       WILLARD D. PENDLETON       1970


     
     The Twenty-fifth General Assembly of the General Church of the New Jerusalem will be held in Bryn Athyn, Pennsylvania, from Tuesday, June 16, to Friday, June 19, 1970, inclusive.
     The program and other information will be given in later issues of
NEW CHURCH LIFE.
     

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HAVE SALT IN YOURSELVES 1970

HAVE SALT IN YOURSELVES       Editor       1970



NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Editor
Business Manager
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.

     
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     When the Lord told His disciples that they were the salt of the earth, He spoke as always by correspondences. Salt is both a preservative and a condiment, and it represents that which preserves man unto everlasting life and gives zest and savor to that life. This is the affection of truth and the truth of the church that longs for good, which longing is conjunctive of both. The presence of this affection in their minds is characteristic of the Lord's disciples in every age, and it is His gift to them, a gift that is constantly renewed.
     That the affection of truth and the longing of truth for good is what preserves man's spiritual life and gives flavor to it would seem an abstraction to some, though not to the New Church man. Yet many are learning the opposite by experience. The attainment of wealth and status, the realization of long-cherished ambitions, the long-awaited fruits of success, even robust health, may satisfy for a while. But if that is all there is, life will eventually become flat, insipid and more and more unpalatable; and if these things are loved in themselves, destruction follows. That is the salt without savor.
     The love of truth and of its conjunction with good introduces the mind into the heavenly marriage and into genuine delights which never fail to eternity. How, then, may we "have salt in ourselves"? The Writings assure us that if we will but go to the Lord in the Word, affirm the truth we find therein, and use the power we have from Him to live according to it, He will give us the affection of truth, and with it the longing of truth for good that conjoins.

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NEITHER ADDING NOR TAKING AWAY 1970

NEITHER ADDING NOR TAKING AWAY       Editor       1970

     It is our faith as a church that the Writings are a Divine revelation through Swedenborg, that they were written by the Lord through him as an instrument. They are not the understanding of the Word at which he arrived by study, or even his perceptions of truth from regenerate good-which would still make them human documents of finite origin. Nor are they the result of his fallible attempts to express a revelation made to him. The Lord, not Swedenborg, was the revelator; and true gratitude to and for Swedenborg is therefore inspired by love of the truths revealed through him; as it takes the form of a resolve to maintain the purity and integrity of those truths in doctrine and life.
     Reflection on these things in connection with the forthcoming anniversary of Swedenborg's birth brought to mind certain words in the Apocalypse: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book, and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book" (22: 18, 19). They evidently involve, as the nature of the Writings indicates, that the Heavenly Doctrine is to be accepted by the New Church exactly as it stands. Nothing may be added, and nothing may be taken away.
     Nothing may be added to the Writings by seeking to ally them with other systems, making interpretations which go beyond their plain import, or reading into them what is not there, without introducing falsity that can only destroy the acknowledgment of the Lord and faith in Him, and thus lead to spiritual disaster. And nothing can be taken away from them, that is, no part of them, or anything in them, can be denied without turning one's back on wisdom, on the New Jerusalem, and on that heavenly kingdom which is a kingdom of truth. The Writings as given are a Divine revelation, and only by accepting them entire, neither adding nor taking away, can we enter into wisdom and into life.
HAPPY NEW YEAR! 1970

HAPPY NEW YEAR!       Editor       1970

     After the Queen of Sheba had heard all the wisdom of Solomon she was inspired to say: "Happy are thy men, happy are all these thy servants, which stand continually before thee, and that hear thy wisdom." It was as the unconscious representative of the wisdom that came to the Divine Human by glorification that she was moved to speak these words from the blessedness into which she came from Solomon's wisdom.

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But, the Writings ask, after revealing this: "Who would now consider himself blessed because he continually heard words of wisdom?"
     There is a gracious custom at this season of wishing, and being wished, a happy New Year, and we may usefully inquire of the Writings how that wish may be fulfilled. The good things of this world are not real blessings, and may be curses. The realization of our ambitions, the fulfillment of our hopes, would not necessarily result in true happiness. Nor can happiness be achieved by making its pursuit a conscious objective, or even by doing certain things that it may come through them. In heaven they are the happiest who desire that others may be the most happy.
     True happiness lies in utter forgetfulness of self and in the unselfish performance of uses to the neighbor-as we sometimes perceive momentarily and in retrospect; for in itself it is the Divine which flows into good will and the doing of good. And its only source with men is a spiritual love of good and truth. Yet the heavenly things in which true happiness consists can be received only through certain means; and these alone are our direct and immediate concern. The Lord can impart them to us, not as we strive for happiness, but as we resist our evils, compel ourselves to what is good and true, and submit our lives to the leading of His providence. This should be our concern, and as we apply ourselves to it out of regard for others, the Lord will inflow with the gift of true and lasting happiness.
     This may be summed up by saying that nothing can better insure our happiness in this new year-and that of our friends, in so far as it depends on us-than that in it we should learn to love more the doctrine and life of the New Church. But to know and believe that true happiness lies in this, in being continually within the sphere of the wisdom spoken by the Lord, we must be interiorly affected by the blessedness into which men come when they draw near in spirit to the Divine Human.
     Every anniversary has its own significance. Some may be more important than others, and the year that has just begun will be of particular significance for the New Church, because in it that church will enter into the third century of its existence. Together with heartfelt gratitude to the Lord for what has been established there will be fervent hopes and prayers for the further development of His crowning church on earth. That development will depend upon our co-operation, and there may be many ideas among us as to the forms it should take. But fundamentally the church will grow as we strive to enter more and more deeply into its doctrine and life from love of truth as the form of good.

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Church News 1970

Church News       MARYLIN M. WILLE       1970

     GLENVIEW, ILLINOIS

     It is time once again to spread a little news far and wide from our Glenview Society, to give you a picture of what is taking place here. I will go back to February, at which time the Rev. Norman H. Reuter came for a month to take over the pastor's duties. Both Mr. and Mrs. Reuter came, and we had a delightful time. After church on the first Sunday in February we had a "welcome" for our guests. The Rev. Alfred Acton II told of the Society's appreciation that they were here, and we had toasts to the Church and to them. Mr. Reuter then spoke, saying, "This is really like coming home for me, because this is where I started out." He went on to say how gratifying it was to see how our Society had grown, and that he was looking forward to his work here; also that there were many familiar faces, and new ones, too, and that he was looking forward to making their acquaintance. Mrs. Reuter said: "And I want to tell all of you that I am just as happy to be here, because this is where I found Norman I"
     Mr. Reuter gave elementary and high school worship three mornings a week; conducted classes; visited with many of us; and one Friday night after class treated the Society to a travelogue of his trip out West (he and Mrs. Reuter both went), and showed colored slides of their whole trip. This was very enjoyable. People asked questions as he went along, and he told us who all the people in the pictures were and to whom they were related. Some people had driven from as far as ninety miles away to come to class one night. He told of their enthusiasm and interest, and how heart- warming it is to have people show such feeling for the church and its teachings.
     One morning Mrs. Reuter was helping at school, and, as it happened, it was religion class for the seventh grade. She said that what really got her "in" with the class was that they were learning the Sermon on the Mount, and she happened to remember pretty much of it and was able to recite with them. The children really thought this was great-that someone as "old" as Mrs. Reuter would know and be able to recite along with them!
     Toward the end of the month the Park Social Club planned a cabaret supper and game evening. This kind of event is always successful and fun. Everyone makes his or her favorite dish, rolls or dessert. Then you can imagine how hard it is to pick out something to eat. Everything looks so good and you wish you could try them all. There were various remarks about forgetting calories, and so on, as tall and short, thick and thin, rotund and medium-sized people happily helped themselves to a delicious repast.
     On Palm Sunday the elementary school classes march in with their respective teachers, each child waving a palm branch. We have one service for everyone, in Pendleton Hall. The school sits in front, and the congregation and preschool children sit along the sides and in the back. As the school children come to the front they put their palm branches in a pile in front of the altar and then go to their seats. The chancel on the stage is beautiful with flowers, gold- colored altar and seven very large candle stands around the sides and back of the altar. Having the chancel elevated like this is a great advantage because everyone can see it and also see the ministers. Our Easter service is arranged essentially in the same way, except that the children bring a flower offering, and all the flowers are placed along the front of the stage, the ministers receiving them and being aided by several chancel girls who help with the placing of the flowers.

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     This year, toward the end of school, our teachers and some others were treated to a "summer school" given by the Rev. David R. Simons and Mr. Yorvar Synnestvedt, both of Bryn Athyn. They gave a series of wonderful papers on methods of teaching and instruction: how to do certain things, how to get ideas across to the children, and many other useful pointers. I was not in attendance at these meetings but heard various comments as to how enlightening and helpful the instruction was.
     Our New Church Day celebration consisted of three parts: first a service in Pendleton Hall, then pageants in our courtyard, and after the pageants each child was presented with a gift from the church. The entire school is included in the pageants, kindergarten through tenth grade, 144 children in all. At the close of the service in Pendleton Hall the children march over to their schoolrooms, where they have been previously instructed which costumes they are to wear. This involves a great deal of maneuvering and help by many adults. While the school children are preparing themselves the congregation is leaving Pendleton Hall at the close of the service, each person carrying a chair over to the courtyard where the pageants take place.
     When all is in readiness Mr. King gives a signal and the whole school sings "0 Word of God Incarnate." Their voices are projected into the courtyard by means of microphones and speakers. The children are all in the lobby at this time, and at the end of the song Mr. King leads the first group into the courtyard, where they are seated. Then unfolds one of the most beautiful stories ever told: from the Most Ancient Church through the Ancient Church, John in the Isle of Patmos, the woman clothed with the sun, Swedenborg's time, up to the time that the Lord sent forth His twelve disciples to teach that the Lord God Jesus Christ doth reign. As the story is being told by Mr. King, each group of children comes out and acts the part that is being narrated. It is one of the most beautiful things ever seen, and the strength and clarity with which it is done carry the message of New Church Day to everyone. At the close of the pageants the children return to their rooms to dress again in their Sunday clothes, and then each is presented with a gift from the church by Mr. King in the courtyard. After this everyone returned to their homes, and then there was a picnic in our Pine Grove, where we all visit, eat and play baseball, and in general have a glorious time.
     We are fortunate this year to have the services of Mrs. LeRoy Streicher (Jane Scalbom) and Miss Kathy Coffin in the elementary school, and of Mr. Dan Woodard and Mr. Gordon McClarren in the high school. On the first Sunday in September Theta Alpha held a "welcome' after church for all the teachers. This is a good opportunity for everyone to meet the new teachers. After a toast to the Church, Mr. King tells which teacher has what class and what they will he teaching. There are children and adults present, and this makes for a very happy time for everyone involved.
     For the first time in history our high school boys have had some competitive sports with other schools-last spring in baseball, last autumn in football. They are small in numbers but great in spirit, and due to the efforts of Messrs. Justin Synnestvedt, Richard Acton and Dan Woodard our boys are learning how it is done and really seem to enjoy it. Now we are looking forward to a Midwestern District Assembly.
     In closing just a word about Mr. Otho Heilman, who recently passed into the spiritual world. His was the philosophy that our religion is such a wonderful thing we should "shout it from the housetops"! We may not all be able to do that, but let us all keep in mind that it is up to each and every one of us to impart our knowledge to others in the best way we know how.
     

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ANNUAL COUNCIL MEETINGS 1970

ANNUAL COUNCIL MEETINGS       Editor       1970



     Announcements






     JANUARY 19-24, 1970

Monday, January 19
     11:00 a.m.     Consistory
     2:30 p.m.     Worship
     3:00 p.m.     First Session, Council of the Clergy
     6:30 p.m.     Social Supper for the Ministers
     8:00 p.m.     Evening Discussion

Tuesday, January 20
     9:00 a.m. New Program Committee Meeting
     10:30 a.m. Second Session, Council of the Clergy
     12:45 p.m. Headmasters' Luncheon and small group luncheons
     3:00 p.m. Third Session, Council of the Clergy
     8:30 p.m. Informal open house for ministers and wives

Wednesday, January 21
     8:30 a.m. Publication Committee Meeting
     10:30 am. Fourth Session, Council of the Clergy
     12:45 p.m. Luncheon Meeting, Sunday School Advisory Committee, small group luncheons
     2:00 p.m. Pastors' Meeting (Undercroft)
     3:00 p.m. Fifth Session, Council of the Clergy
     4:00 p.m. Seminar Report and Discussion
     6:30 p.m. Social Supper for Ministers
     8:00 p.m. Evening Discussion

Thursday, January 22
     9:00 a.m. Summer study groups organization meetings
     10:30 a.m. Sixth Session, Council of the Clergy
     12:45 p.m. Luncheon Meeting of Extension Committee

Friday, January 23
     8:30 a.m. General Assembly Panelists meet
     10:30 a.m. Seventh Session, 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 24
     10:00 a.m. Joint Council of the General Church
     3:00 p.m. Corporation of the Academy of the New Church

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Title Unspecified 1970

Title Unspecified              1970


FEBRUARY, 1970

No. 2
LOST IDEAL 1970

LOST IDEAL       Rev. PETER M. BUSS       1970

     "Moses because of the hardness of your hearts suffered you to put away your wives; but from the beginning it was not so." (Matthew 19: 8)

     Perhaps the words of Matthew which were read in our first lesson have done more, and will in the future do more, than any others, to change the face of the earth. Here the Lord ordained Christian marriage, of one wife with one man. Not that this was anything new; it had been that way "from the beginning," He said; for "He who made them in the beginning made them male and female," in order that they twain, not three or four or five, may be one flesh. The Lord God incarnate uttered again the command He had given of old; and He added one of His gravest warnings: "What therefore God hath joined together, let not man put asunder."* That it is so grave is clear from the teaching of the new Word that "since marriage is so holy . . . it is not to be violated in any manner,"** for thereby "heaven is closed to man."***
* Matthew 19: 8.
** AC 2733.
*** HH 384. Cf. CL 79: 6; AC 9961: 4.
     We are not concerned in this sermon with divorce, or with its sole cause, adultery. Although our text is speaking of these, yet its spirit breathes of the smaller and more common problems which sully marriage, and make it unlike what it was when God ordained it "in the beginning." "Moses because of the hardness of your hearts suffered you to put away your wives; but from the beginning it was not so." In the beginning of almost every marriage within the church the ideal of conjugial love holds sway; but when the hearts of married partners become hardened, one against the other, the ideal becomes dimmed, and then forgotten. Our text speaks of the lost ideal, and in so doing it speaks a warning to every married couple.

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     The work entitled Conjugial Love states the ideal as it was in the beginning, in the intention of the God who created it. It does so, not for merely historical interest, but in order that what was so then may become so again at the end. "Conjugial love is celestial, spiritual, holy, pure and clean above every other love from the Lord."* It is the fundamental love, and every joy takes its spring from it.** Its states are described, from inmost to outmost. The first is innocence, which is a living trust in the Lord-the trust that has been made firm by the experience of the wonderful love He has given. Then there are peace and tranquility, the quietness or rest of mind which from time immemorial men have acknowledged as the ultimate blessing. There are friendship and complete confidence; and no one who has lived in a world where distrust is a necessary armor will fail to appreciate the benefit of having one whom we trust with all things of our minds. Finally, in the lower mind and body, there is the heartfelt desire to help and to bring joy to the other in every possible way.***
* CL 64.
** See CL 65-68.
*** See CL 180.
     All these things spring from conjugial love because in the total communication between two, in which love of self becomes a servant and love of the consort is the master, in which two hearts go outwards and do not turn in towards themselves, there is the perfect resting place into which the love of God can descend.
     Most of the world accepts these ideals, for a time. Romance, that is, of the old-fashioned variety, in which the man courts the woman, and thus respects her-for in receiving attentions she preserves her modesty-still touches the hearts of mankind with delight. When two people fall in love, and during the first days of marriage, nothing seems more natural to them than that all the blessed states of life will spring from their love. If there has been some order in their preparation for marriage, especially through the teachings of the new Word, then in those first days they are, in fact, moved by the greatest reality in creation. A window has opened in heaven; through it they have caught a glimpse of eternal happiness, out of it poured a measure of conjugial love.

     The lost ideal is something that we see a few years later, when, perhaps, the first excitement has worn off marriage. There is little need to speak of the lack of love patent in so many ill-formed marriages, nor of those unions which are no longer of love, but are a partnership for the sake of the children; a friendship between two responsible people who have seen that if they discipline their selfish wishes and little annoyances, they can provide a good atmosphere in which their family can grow.

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But it is necessary to speak of the many people who say they are still in love; yet love to them is very different from the ideal of which the Word speaks. That is a lost ideal; love has become something far more earthly, far less uplifting, far more cynical, far less pure.
     As the honeymoon state wanes, so many partners find that affection between them is absent sometimes for long periods of time. Often, unfortunately, they draw their own conclusions as to the cause of this state. But the new Word gives the cause, in the passage from which the second lesson was taken. There is a spiritual sun, and a natural sun. The spiritual sun sends out its warmth through the universe, and that warmth is the Lord's love. It pervades the universe, gives life where ever it is received. From it comes conjugial love. The natural sun, whose warmth is physical, material fire, is nevertheless the agent through which all things of this world live. We delight in the things of this world, and so earthly delights are symbolically said to come from the natural sun. When the warmth of the sun of heaven governs earthly delights, conjugial love can be received, in increasing measure. But when the minds of two people become occupied solely with the things of the world, then the order is inverted. The love of marriage is being made to serve selfish wishes. It will not do this, so spiritual warmth from the Lord's sun in heaven withdraws, and the result is a lack of love-a coldness toward the consort.*
* See CL 235.

     Coldness in marriage comes from this source alone, from the lack of religion.* (We are tempted to ascribe it to differences of opinion, or annoying habits, but it is the lack of charity making these unbearable that is the true cause.) This does not mean primarily a lack of doctrinal beliefs, but a lack of interest in and attention to the goods which religion teaches, and it means an interest in and attention to things that may lead to the evils which religion forbids.
* Se CL 239.
     Two people turn their minds from thinking about the need to love each other forever, to care for each other forever, and start thinking about themselves instead. They start to expect and demand things of each other, instead of waiting for them to be offered, and offering in return. They plan their future together, as is essential; but now, instead of their love and its needs being the primary things, they are interested in what they are going to acquire, what they are going to accomplish, so that they can be proud of themselves. Ambition, acquisition, popularity, just ordinary enjoyment, become uppermost in their minds, and the things for which the sun of heaven shines brightly fade and become darkened in their minds.

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Intrinsically there is nothing wrong with concentration on the needs of this world; it is the totality of the concentration that matters. Perhaps a good indication of its deleterious effect is the experience of such a couple when talking about things of religion and principle; they feel a lack of desire to continue the conversation, and almost unconsciously change the subject, or use principle as the basis for criticizing someone else. In this sphere the vision of love is obscured. Quarrels arise or, with those of more mature dispositions, tense discussions. Solutions are not always found, for each insists on the portion in which he or she is in the right; and so a lingering sense of resentment exists against the person whom, above all other humans, we are supposed to love. Even the ultimate of love can become a selfish thing, serving rather to disjoin than to unite.

     This is not a picture of an openly unhappy marriage. Perhaps every couple goes through these things, in small ways. For example, the little remarks which put the other in the wrong are actually reflections of a desire to be superior. We should hate to call them so, but that is precisely what they are. Even if we are right, they are; for the remark serves absolutely no use except to assert our rightness. And all these attitudes, because they partake of this world only, and because they are excluding the thought of the ideal of love for another, exclude also the warmth of the sun of heaven, if we allow them to dictate to us.
     Cold arises. But because people are loath to admit to themselves, let alone to someone else, that their marriages are not happy, they continue to tell themselves that they are in love. And unconsciously, or even consciously, they lower their ideal of love to fit their own feeling into it. They try not to think of the ideal that the new Word has described. Love is not something high in the sky, they say. They think of their own relationship: one of friendship in some things, tolerance in others, one in which certain things seem as though they will never be solved, one of alternate cold and heat, one in which marriage is just a feeling of comfort and well-being, as love. They even begin to talk of marriage in terms of this world only, giving little thought to the fact that while on earth we are supposed to be developing a relationship which will have ties in heaven as well as on earth-and that means the bond of a heavenly principle which is shared, for this alone unites people in heaven. They may even avoid these thoughts because they are not particularly affected with the thought of living forever with their partners, although they would never say so.

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     So the ideal can become lost. We could come to pay lip-service to it, and no more. We could come to stop aiming for it, feeling in our hearts that it does not exist, that the description the Writings give is just not practical, in the light of our own experience. Then although we may not agree in words, yet in spirit we would concur with the nine companies of spirits from the European world who were asked to decide on the origin of the love that belongs to marriage. They said that this love comes from the desire for an orderly society, for a home in which to educate children; that it springs from the physical desire for one particular person; that it comes about when people think of the delights and comforts of marriage; that it arises from the desire to have some legal heir to one's possessions; or that it is merely the response between two harmonious natures. Then an African spoke, and said: "You Christians deduce the origin of conjugial love from the love itself. But we Africans deduce it from the God of heaven and earth. Love truly conjugial is known only to the few who are near God."*
* CL 113.

     What a contrast! How obviously true what the African said; how it sweeps away all the other mechanistic theories. Yet how easy it is to deny it by looking to various physical solutions to problems as our source of marital happiness. There is no way around it, there is no sidestepping the problem; we cannot enjoy conjugial love if we neglect our spiritual duties. What we have will be of this earth: it will not give inner peace of mind; it will not breed complete trust in our consort; it will not produce true friendship; and it will not at length produce the full desire of heart and mind to do whatever will bring joy to the heart and mind of the other.
     Conjugial love is from the Lord, not from ourselves. Through the sun of heaven He sends out His warmth, which joins together the souls and minds and bodies of two people who worship Him in their words and in their deeds. They cannot build that love, He builds it. They cannot even know its power, until it moves them. This is the tragedy, that so many couples feel that they can build marriage by their relationship with one another, that the power to create a love between them is theirs. Then they must lose the ideal, for they must see that they are both human, limited, frail in vision as well as in will. So they feel that marriage can at best be an affectionate accommodation between two normal, fallible people. And if they try to build marriage, they are right; they will miss its life. But the Lord builds marriage. The love inflowing from Him is real, the greatest reality in the universe, the one power which can stir two hearts, move them with a tenderness toward each other that they could not before have believed possible, make them believe that a total commitment to each other is possible and must be sought.

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Only those things which are the Lord's doing are truly marvelous in our eyes, for they are living, as no creation of man s can be. And this is so of marriage, which is the more interior reason why the Lord said, in ordaining Christian marriage: "What God hath joined together, let not man put asunder."
     The fire of many marriages burns low, threatens to go out, and cold remains; and the danger is potential in all marriages. But from the beginning it was not so. The beginning of everything is the intention. So when the Lord brings two people together, it is never His intention, nor is it then their desire, that their hearts should be hardened one against the other.
     The beginning, what God ordained and intended, that is important. And the end, that which we actually do become, that is very important. If through rededication to the ideals of marriage love we strive to let the Lord soften our hearts with love toward each other, so that the end is the same as the beginning, then what has happened in between does not matter. The ideal we see in the beginning of our marriages is bound to fade, because man is what he is, but the most tragic thing of all is that many then accept the lost ideal as the reality. They resign themselves to the idea of marriage as a friendship, a partnership, not an everlasting bond of love. They cease to strive, when through striving, through clinging to the memory of the love in its purest phases, they could have enabled the Lord to return them to that love; but to that love refined and purified through temptation and living instruction.
     Nor does the new Word merely assure those who are in states of cold that the ideal is ahead. It abounds with modes in which we can return to the ideal. In the teachings on acting as if from love though it appears to be absent; in the reflection on the nature of the little faults which assail marriage; in all the teachings about mediate good and the way in which the Lord's mercy leads the natural, unregenerate man who loves the things of this world too much into better states, we may find consolation, encouragement and understanding. The wisdom of the Lord would hardly be infinite were He to ordain an ideal, a dream set on high, without pointing out to the natural man how he may climb up to it. But the wisdom of the Lord is infinite; the pathway is there; and the dream can become the greatest reality. Amen.

LESSONS:     Matthew 19: 1-11. Conjugial Love 235.
MUSIC:     Liturgy, pages 464, 494, 476, 612.
PRAYERS:     Liturgy, nos. 39, 145.

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WHAT IS SIN? 1970

WHAT IS SIN?       Rev. BJORN BOYESEN       1970

     DOCTRINAL STUDY
     (Presented to the 54th British Assembly, July 20, 1969.)

     Everyone who believes the doctrine of the New Church knows that the first of genuine charity is to shun evils as sins against God. It is also the first of the church, and therefore the first thing of religion and of man s regeneration; for without the acknowledgment of God there is no religion, and the purpose of religion is that man may be regenerated. But no man can be regenerated without receiving good from God; for the very concept of God is that He alone is good in Himself and therefore also the only origin or source of good. Man, on the other hand, has no good from himself, wherefore, if he is to have any good at all, he must receive it from the Lord alone. But this, we are told, he cannot do until his evils have been removed. This is why man's first need is to look to the Lord and shun evils as sins against Him.* Indeed, the very concept of salvation implies to be saved from something, and this something is sin.
     * Char. 1.     
     What, then, is meant by sin? In general it may be said that evil and sin are the same thing. Thus it is written in Arcana Coelestia that "sin is evil,"* and conversely that "evils are sins."** A very definite statement to this effect is in Doctrine of Charity: "Who that reads the Word and has religion does not know that evils are sins? The Word teaches this from beginning to end, and this is the whole of religion. Evils are called sins from this, that they are contrary to the Word and contrary to religion."***
* AC 2239.
** AC 9937: 3e.     
*** Char. 203.
     This explanation, however, is hardly entirely satisfactory by itself. It points in its turn to something which is more essential, because the term, the Word, refers to the Lord's Word, and by religion is meant a life according to His commandments. Thus it is also written that the Ten Commandments, or "the Decalogue, teaches what evils are sins"*; and it is added:

     "What nation in the wide world is not aware that it is evil to steal, to commit adultery, to kill, and to bear false witness? If men were not aware of this, and if they did not by laws guard against the commission of these evils, it would be all over with them; for without such laws the community, the commonwealth and the kingdom would perish. Who can imagine that the Israelitish people were so much more senseless than other nations as not to know that these were evils?

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One might therefore wonder why these laws, known as they are the world over, were promulgated from Mount Sinai by Jehovah Himself with so great a miracle? But listen; they were promulgated with so great a miracle in order that men may know that these laws are not only civil and moral laws, but are also spiritual laws; and that to act contrary to them is not only to do evil to a fellow-citizen and to the community, but is also to sin against God. For this reason those laws, through promulgation from Mount Sinai by Jehovah, were made laws of religion; for it is evident that whatever Jehovah God commands, He commands in order that it may be of religion, and that it is to be done for His sake, and for the sake of the man that he may be saved."**
* Life, Heading to Chapter 6.
** LIFE 53 [Italics added.]
     To say that evils are called sins "because they are contrary to the Word and religion," is therefore the same as to say that they are a state of opposition against God. Hence the work True Christian Religion speaks of "evil against God, which is sin."* We also read in other works of the Writings such statements as that "sinning is a sundering (sejunctio) and turning away (aversio) from the Divine, thus from truth and good, consequently separation, for he who turns himself away from truth and good separates himself from them."** "That evil is a turning away (aversio), is very evident from the evil in the other life, for they appear in the light of heaven with the feet upward and the head downward, thus wholly inverted, consequently turned away."***
* TCR 525.
** AC 7589.
*** AC 5746.
     The teaching that evil or sin is a state contrary to or in opposition to God must, however, be carefully analyzed, or we can easily misunderstand it. There are certain things which it definitely does mean, and others which it does not mean.
     One thing which it obviously does mean is that evil has no origin in the Lord. "His power and will are one," say the Writings, "and since He wills nothing but good, therefore He can do nothing but good. . . . It may be evident from this that the Divine omnipotence can in no wise go out (or proceed) from itself to make contact with any evil, nor can it promote evil from itself."* It is noted that "God is the only love itself and the only wisdom itself . . . and consequently is order itself . . . and from Himself introduced order into the universe and all its parts; and that He introduced the most perfect order, because all things which He created were good, as it is written in the Book of Creation." Thus "evil came into existence together with hell after creation."** In other words, the Writings solemnly declare that there is no cause or origin of evil in the Lord, but evil is from man.***

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It is utterly inconceivable that God, who is good itself, would be in opposition to or would in any sense act contrary to Himself. If that were so, it would amount to a Divine suicide, and hence to a complete annihilation of all things both spiritual and natural. It would mean the utter destruction of all creation.
* TCR 56.
** TCR 53.
*** See AC 2447: 5.
     When, therefore, the Lord speaks through the prophet Isaiah, and says: "I am the Lord, and there is none else; there is no God beside Me.
     I form the light and create darkness; I make peace and create evil; I the Lord do all these things."* We must realize that this is spoken according to the appearance to men. This was simply the way it seemed to the finite minds of men, especially in times past, and most especially to the evil; for they who were good could not see how anything could exist which does not have its origin in the Lord, and they who were evil perverted the truth in order to blame the Lord for their own evils, and both failed to realize that evil is not really a created thing, but is only a state or condition of life with man as a subject. In other words, it is only a certain quality or a certain mode in which the life that man receives from the Lord appears, or, what is the same thing, a certain state- of man's relation to the Lord. For man's relation to the Lord does not depend only on the Lord Himself. It depends also on man's reception of the Lord's life, whether it be good or evil. The Lord is constantly present and pressing to be received. But the quality of the reception is dependent on man's choice, and it is this which is good or evil. Thus evil is indeed an appearance, even as good with man is appearance; and both take their quality from the man. The difference is that good with man is an appearance which agrees with the Divine, while evil is a quality which is contrary to the Divine. But, please, let us note that because good and evil with man are called appearances, we do not mean by this that they are mere imaginations or phantasies which have no real existence. They are real qualities-the real way or mode, good or evil-in which the life with men takes expression. And the evil with man is just as real as the good with him.
* Isaiah 45: 5, 7.

     However, all of this means also that, while evils or sins are indeed individually and collectively opposed to God, there is yet no such thing as is diametrically opposed to Him. That is, there is no such subject of life as is an exact opposite to the Divine itself. There is no such thing as a personal Devil, or evil god, or equal power with the Lord Himself; for if that were so there would be two gods, whose powers would thus cancel out each other, and the very concept of God would be destroyed. This idea is indeed a phantasy, a pure figment of human imagination.

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Dualism, which is a belief in two gods, is therefore a false doctrine; and polytheism, which is a belief in many gods, is sheer confusion.
     Realizing, then, that evil or sin does not have its origin in a personal Devil, who is the exact opposite to the Lord, we must also realize that evil has no power to oppose God as He is in Himself. It is therefore not the Divine good or the Divine truth on their own plane that evil opposes; for evil is predicated only of the finite, while whatever belongs to the Divine itself is infinite, and "between the Infinite and the finite there is no ratio."* The finite cannot oppose the Infinite itself.
* AC 2572: 4.

     This, incidentally, is the reason that the Lord had to come into the world, and put on the human in ultimates, in order to be tempted by evil and overcome it. He had to put on such good and truth as are with men and angels in order to come near enough to evil to be affected by it and fight against it; and this means that He put on, not Divine good and truth, such as they are in themselves-for these were already His-but only such appearances of good and truth as are accommodated to human states, and are capable of being invested by men with their impure desires and the fallacies of their reason. These were the qualities that men had perverted, and that tempted the Lord, and which He came into the world to overcome and disperse within Himself by His own power. But with human beings these perverted appearances are never entirely dispersed.
     Indeed such appearances cling not only to men on earth, but remain with men even if they become angels of heaven; for in the sight of God not even angels are pure.* Even they cannot to all eternity be so purified as to be entirely rid of evils and falsities, but can only be withheld from them by the Lord.** Therefore, in the extremity of His temptations, the Lord fought even against the weaknesses and failures of the heavens, yea, even against the impure appearances of the celestial heavens. In fact, it was the failure of these heavens to withstand the ever increasing onslaught of human evils which made it necessary for the Lord Himself to come into the world, to oppose and vanquish what they could no longer successfully resist. So it was that the use which in the past had been performed by these heavens-to oppose evil and hold it in check-was taken over by the Lord Himself when He was glorified in the world. The sovereignty, which had been theirs, He took unto Himself. That is, He took unto Himself in His Divine Human His own Divine power, and reigned.*** This is what the Writings mean when they declare that:

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"the truth Divine in the Lord's Human Divine which underwent temptations
was not the Divine truth itself, for this is above all temptation: but it was rational truth, such as exists with the angels, consisting in appearances of truth, and this is what is called the 'Son of Man,' but before the glorification. But the Divine truth in the Lord's glorified Divine Human is above appearances, nor can it possibly come to any understanding, and still less to the apprehension of man, nor even that of angels, and thus not at all to anything of temptation. It appears in heaven as light which is from the Lord."****
* See AC 4295, 6373.
** See AC 4295.
*** See AC 6373.
**** AC 2814.

     We might also add that this truth is in its essence good. It is the Divine good itself in its own Divinely Human form. It is the Son of God, or the Divine Human which is one with the Father, and this is beyond opposition. Therefore also the Lord said after His glorification: "All power is given unto Me in heaven and on earth."*
* Matthew 28: 18.
     The truth and good which evil is able to oppose is consequently only such good and truth as is adapted to angels and men and can be received by them, and it is not the infinite Divine good and truth themselves. It is what may be called appearances of good and truth, or even better, goods and truths appearing, which are Divine goods and truths accommodated to human reception. It is such good and truth as is taught in the Word; and of this, too, it should be carefully noted that it is indeed Divine in the sense that it is from the Lord, and even the very clothing in which it appears is actually Divine in the sense that it is chosen and accepted by the Lord in accommodation to human understanding and needs. And these appearances are finite,* but of such a nature that they agree with the Divine. They correspond to the Divine and represent it; but because they are finite they are of several kinds and degrees, which represent the Divine more or less clearly. They are such as exist in the letter of the Word,** in both the Old and the New Testament and also in the Writings.
* See AC 3404:2.
** See AC 6997:7.
     In general they may be called sensual, moral and rational, and the former especially include fallacies.* Some are even falsities, although only such falsities as can serve as vessels and recipients of internal things.** When these appearances are with such people as are in good, they are not called fallacies, however, and still less falsities, because what is essentially good and true is conveyed by them, in spite of their weaknesses. That is why the Writings declare that these appearances are "even in some respects called truths, for the good that is in them in which is the Divine causes them to have another essence,"*** that is, another essence than such fallacies or falsities as are mere appearances.

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Of these genuine appearances, in which the Divine is seen, those called rational appearances are the highest and most interior, and it is in these that the heavens are.**** Such celestial and spiritual things as are from the Lord with the angels are expressed in these. Therefore the Writings say: "Whether you say rational things illustrated by the Divine, or celestial or spiritual truths, such as are . . . in heaven and . . . in the church, it is the same [thing]. They are also called doctrinal things from the truths that are in them."*****
* See AC 3207: 4.
** See AC 1832:2.
*** AC 3387:2.
**** See AC 3207: 4.
***** AC 3368: 2.

     This, we believe, is enough to show what it is that evil or sin opposes or perverts. It is such truth and good as is with angels and men from the Word, and in which the Divine with men appears. Thus evil or sin is in reality to deny the Divine authority of the Word. Indeed, it is to deny in reality any Divine revelation at all, and with it the very idea that there is any Divine authority or any good and truth of Divine origin. That is why the Writings declare that "sin signifies all unfaithfulness."* Being in opposition to rational truth it is, in fact, the very dissolution of man's proper relation to the Lord. It involves a refusal to learn from Him or, in fact, to receive anything from Him. Indeed, it implies the belief that man is not a receptacle at all of anything from God, not even of life, but an insistence upon the appearance that life inheres in himself as his own property. This appearance is indeed given to man by the Lord in order that man may be a responsible being who receives the Lord's good and truth as of himself, so that they can be imputed to him as his own and thus endow him with happiness and delight.
* AC 2235: 6.
     That is why he is given the ability to understand revealed good and truth, and to obey them in freedom. But if he uses these abilities to confirm the appearance that truth and good originate in himself, then he perverts the genuine appearance and turns it into a falsity. That is, he confirms the appearance as a fact and ascribes everything to himself, and in the process he denies the Lord and makes himself into a god. And it is this which is the origin of all evil. It involves especially a denial of the Divinity of the Lord Jesus Christ, since it is He who is prophesied in the Old Testament and fully revealed in the New Testament and the Writings. Therefore the Lord also explained in the Gospel according to John: "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me. . . . And when He is come, He will reprove the world of sin . . . because they believe not on Me."*
* John 16: 8, 9.
     The denial of any authoritative Divine truth carries with it the absurd idea that there is no truth that is real and reliable.

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The concept of truth may become divided into as many varieties of personal opinions and misconceptions as there are men, and none of them have any real relation to truth as such, but have only a relative value in relation to each other. And such relative truths as have no relation to an absolute truth are mere appearances. When such are believed, there is not either any real concept of good. Neither good nor truth is any longer seen to have any reliable origin. There is no reliable yardstick to measure them with, not even a hypothetical one. There are no longer any generally accepted, authentic norms, nor even credible ones. One idea becomes as credible as another; and not even a scientist would be willing to pursue his science on such uncertain foundations.

     Evil or sin consequently has its origin in such mere human appearances as men create when they reject all Divine revelation. That is, they will not even entertain the idea that there are genuine appearances in which the Divine can be seen. They are not willing to study and examine anything with the affirmative approach that it might be the Lord's Word. It is rejected from mere prejudice, that is, even before it is examined; and in its place men accept and show respect for only themselves and their own ideas and opinions. These must then be such mere appearances as by their own admission are only relative, and not therefore to be trusted. Therefore, they are always more or less fallacious and even false. They are such as hide and reject the Divine; and it is these that are the origin of evil and sin. That is why the Writings teach that evil of sin has its origin in man, and especially in the abuse of his own unguided reason and will. Therefore the Writings also say: "In order for anyone to know what evil is, and consequently what sin is, let him merely study to know what the love of self and of the world is."*
* AC 4997.
     Again and again the Writings declare that it is these two loves which are the real origin of sin. But it should be realized that it is the love of self alone that is meant, which also includes especially the love for one's own nearest relations when they are loved for one's own sake. But it includes in addition the love for any other persons as a means to one's own honor and gain.* But the love of self as the Lord's servant and as a means toward uses to others is not contrary to the Lord or the neighbor. It is therefore a question of which love it is that rules-the love of self or love to the Lord; for it is true as the Lord said: "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one and despise the other."

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And because the love of self in the first place is always conjoined with the love of the world for the sake of self, the Lord added: "Ye cannot serve God and Mammon."**
* HD 67.
** Matthew 6: 24.

     It is so important that love to the Lord in His Word have the dominion in man's mind that not even the love of one's neighbor may encroach upon it.     For, note, if the love of the neighbor is not ruled by love to the Lord-that is, by the love of what is true and right-the love of the neighbor also becomes a form of self-love. Human opinions and desires, and especially one's own, become more important than the Lord's teachings, and in the process all regard for the Word perishes, and gradually also all true regard for the neighbor. In the end man cannot even retain any real respect for his true self. Our consideration for the neighbor must therefore never be allowed to be so great that it undermines our true relation to the Lord and our responsibilities before His Word. If that should happen, man becomes like a weathercock, which turns every which way according to whatever sentiments and ideas prevail around him; and his beliefs become no more than a matter of fashion-of merely temporary appearances. In the effort to find himself, he actually loses his own soul. Therefore, neither the love of self nor the love of the neighbor must ever be allowed to supersede the love of truth, which is the love of God: wherefore also the Lord said: "Thou shalt love the Lord with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."*
* Matthew 22: 37-40.
     Thus it should be quite clear what sin really is. It is anything which is opposed to the Lord's Word. But it should also be realized that it is only a deliberate and confirmed state in opposition to the Word which is sin in the full sense of that word, in which it is the same as condemnation. For the Writings make it clear that evil or sin has many origins with man, which are of several kinds and do not all condemn.* While all evil is from man, that is, from human beings, yet no man is entirely responsible for all his evils. Only some are from himself, while the great majority are from others. In other words, only some are actual, while the great mass is from heredity; and only those that are actual condemn, while those that are hereditary only constitute a tendency or inclination toward evil. But this does not remove the fact that man is born into all evils, ever since evil arose. Thus we read:

     "Man is born into sin, which has been increased in a long line from parents, grandparents and ancestors, and made hereditary, and thus transmitted to offspring.

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Every man who is born is born into all these inherited evils thus increased in succession, and consequently is nothing but sin; and therefore, unless he is regenerated, he remains wholly in sin."**
* See AC 4171.
** AC 5280: 2.

     This teaching agrees entirely with the statement made by the Pharisees to the man born blind whom the Lord healed of his blindness. They said to him: "Thou wast altogether born in sin, and dost thou teach us?" And it is written that they put him out of the synagogue with this motivation.* But they forgot that the same accusation could with equal justice be made against themselves. Besides, no one is excluded from heaven, nor should anyone be excluded from the church, because of hereditary evils. For these are not as yet man's own. They are not actual, but as yet mere tendencies which man can still remove with the Lord's help. In other words, although man is indeed "altogether born in sin," still these sins are not imputed to him.
* John 9: 34. Cf. 9: 22.
     The Writings teach that only that which man has accepted and appropriated as his own in the freedom of his will and with the consent of his own reason is imputed to him and remains. Thus it is written: "To sin is to do and think what is evil and false intentionally and from the will, for things which are done intentionally and from the will are such as come forth out of the heart and defile the man."* "But that which does not spring forth from interior evil, that is, from an intention or end of evil, though it sometimes appears like evil, yet it is not so, provided the end is not evil, for it is the end which qualifies the deed."**
* AC 8925. [Italics added.]
** AC 4839.
     From this we learn that to sin is to do evil. Sin is an actual evil deed, but still the ultimate actuality is not the only determining factor. In order that an act may be a sin which is imputed to man, it must also proceed from an intentional evil purpose, that is, from an evil will which is, moreover, defended and confirmed by the reason. Whatever evil is done from will alone, without deliberation and consent by the understanding, is not imputed to man as sin, even if it does harm to others. It is such action as is done from hereditary inclinations and the impulses of the moment without hatred or even malice. Similarly, whatever evil is done by the understanding more or less alone, without ill will, is not imputed either, because it proceeds from an unclear or misled understanding. But sin can, in fact, be ascribed to man even though he does nothing evil in act, provided both the will and the understanding drive him to do evil, and the only reason he refrains is from fear of punishments or the loss of honor or gain.

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     Sin is thus in reality a state of united action or concurrence between an evil will and an understanding that defends or confirms the evil act or thought. Such sin is called guilt, and it is therefore written that "man is guilty when he does evil from both the intellectual and the voluntary."* In other words, to "see and understand what is evil, and still to do it, makes man guilty."** It is explained, however, that "as long as evil is in the thought only, it does not so [frequently] recur; but as soon as it becomes actual it passes into the will, whence both the thought and the will, thus the whole man, conspires to evil. Anything may be extirpated from the thought before it enters the will, but when it is in the will it is not easily extirpated, for it then also occupies the thought."*** Moreover, if it becomes confirmed in the will either by being deliberately done or retained in the thought, it is almost impossible to remove it. This, therefore, is the great peril of evil phantasies and imaginations. Such evil is called "evil of fault," and of this the Writings say: "The evil of fault, or the evil which man has contracted by actual life, and has also confirmed in thought, even to belief and persuasion, cannot be amended, but remains to all eternity."**** This "guilt is all sin which remains,"***** because it is from man himself. But such evils as merely inflow into the thought or cross the mind without being retained, do not lead to sin.
* AC 9012e.
** AC 6069.
*** SD 4113. [Italics added.]
**** AC 4172.
***** AC 3400.
     All this finally leads to the conclusion that no one can commit such sin as remains and is imputed in a state of ignorance. A child can therefore not sin so as to be condemned thereby, nor can anyone whose reason is undeveloped or beclouded. Sin presupposes that the man who commits it has at least some knowledge and understanding of the Lord and his Word, and still acts against them. That is why the Lord said: "If ye were blind, ye should have no sin: but now ye say, we see; therefore your sin remaineth."*
* John 9: 41.
     Much more could be said about sin and about its various kinds and degrees; for there are many kinds, which go under different names, such as prevarication, transgressions, iniquities, and so on. But there is no time for a more detailed study. The most important thing to know is that sin is a state of opposition to the Lord. It is deliberate thought and action against the Word. But the Lord is also constantly trying to guard and protect us from sin and guilt. That is why He has given us His Word and tries to lead us by means of it not to do or to think evil with the consent of our understanding; and by means of the understanding He tries to lead also our will to good.

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He does not "admit man interiorly into the truths of wisdom, nor into the goods of love, except in so far as he can be kept in them to the end of his life."* If we are at all willing to listen to Him," "He doth not deal with us after our sins, nor reward us according to our iniquities. For as the heaven is high above the earth, so great is His mercy toward them that fear Him. As far as the east is from the west, so far hath He removed our transgressions from us."**
* DP 232. [Italics added.]
** Psalm 103: 10-12.
TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. FREDERICK L. SCHNARR       1970



THE PUBLICATION

     We hope to assert our distinctive and important uses to the church by beginning a new year of issues. Here are a few of our promises for the new year.
     1)     We will offer an open forum for responsible discussion of any views of value to the church.
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     3)     We will initiate a new program of informational topics, thus acting directly as a service medium to the general public of the church.
     Our only real aim is better communication. 1970's subscription price is only $3.00, but please send us your check right away, so we can begin the new year. Call us or write, too, and give us your comments.

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Phone: (215) 947-2835

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     THE DECALOGUE

     When we examine the nature and importance of the Decalogue to the spiritual life of man, we can see that it is not by chance that it forms the fifth chapter of the work True Christian Religion. In presenting a summary of the doctrines that are to form the essential life of the New Church, the True Christian Religion begins with a consideration of that which must be the central and primary idea of all religious life-the doctrine of the Lord. In the first three chapters we learn of the Lord's qualities and attributes as the loving Father who created all things with purpose; as the Redeemer, the Son, who came on earth to make possible man's salvation; and as the Holy Spirit whereby the Lord operates all things of His love and wisdom with man. From the relationship of His qualities and attributes as Father, Son, and Holy Spirit, we see the Lord as the one only God of heaven and earth-the Lord Jesus Christ in Divine Human form.
     After we are given this new vision of the Lord, we are then introduced to the means whereby the Lord has His presence with man, the means whereby He leads and guides man to the life of heaven, and conjoins man with Himself-this means is, of course, the Word. So in the fourth chapter we learn of the Sacred Scripture, what it is, how it was inspired and formed into a holy ultimate containing all spiritual and celestial things within it. We learn how the Word is to be used, how man is to draw and confirm doctrine from it. We learn of its great power and how it will affect man by his using its goods and truths in his life. We are taught why there must always be a Word, both on earth and in heaven, for man cannot discover spiritual things from nature or science, they can only be revealed from the Lord. In His second coming the Lord calls men to examine and study the Word, to enter into its former mysteries with understanding, to see therein the spiritual and celestial things that form the life of heaven, and to live their lives according to this new revelation.
     We have prefaced our consideration of the chapter on the Decalogue with these observations about the Lord and His Word, because the real meaning and importance of the Ten Commandments can be seen only in reference to these primary doctrines.

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The Decalogue contains the laws of God. Their place and their importance will impress and affect us just to the degree that we first know and acknowledge the nature and quality of the Lord as revealed in His Word.
     The Writings exalt the commandments of the Decalogue as not only constituting the primary laws of the Word, but as being "in a brief summary the complex of all things of religion whereby there is a conjunction of God with man and of man with God.* The fact that the Decalogue is indeed a summary of the whole Word is why it is sometimes referred to in Scripture as the "Ten Words," the "Ten Laws," the "Ten Commandments," or the "Ten Precepts"-for "ten" signifies all things, and "Words," "Laws," "Commandments," and "Precepts" signify the truths and doctrines of the Word and the life therefrom.** Every teaching concerning the Decalogue stresses the importance of its laws to the spiritual life of man.
* TCR 283; Cf. AE 939:3.
** TCR 286-287, 290; AC 1288: 4,8940; AE 675: 5, 935: 2.

     When we consider the great extent and complexity of Divine revelation, including the Old Testament, the New Testament, and the Writings, with all their inner meanings, it is indeed a profound and awesome thought that the nature of our whole relationship with the Lord and heaven rests essentially on how we observe and obey, or ignore and abuse, the Ten Commandments. As man regards those first laws which summarize the whole Word, so indeed does he regard the whole Word, and the Lord through the Word. That this is so, is why the Decalogue is called "The Covenant" and "The Testimony"-covenant because when man keeps the commandments they are the means of conjoining him to the Lord; and testimony because as man continues to keep them they confirm and as it were testify to the conjunction.*
* TCR 285: Life 57; AC 6804: 5.
     The Writings teach, and history confirms, that all nations have had some knowledge of the commandments, particularly the commandments relating to murder, adultery, theft and false witness. Indeed, unless these commandments had been recognized as a necessary part of the moral and civil law, organized society would have come to an end. Even with the Israelites there was such knowledge. The need, however, was not just for the existence of such knowledge, but rather how mankind had come to regard these laws. Were they laws from God, or were they merely the inventions of men from their common perception that they were necessary to preserve any kind of moral and civil order?

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This is what man could no longer see for himself. And because of the importance of these laws, not just to man's moral and civil life, but to his spiritual life as well, the Lord had to make it clear beyond question that there were certain laws which man had to obey as Divinely ordained laws, or he could not be saved from the life of hell. Man had to see that when he broke Divine laws, he was not only doing evil to the neighbor, but he was actually sinning against God, and in this lay the damnation of his spirit.*
* TCR 282; Life 53; AR 529; AC 2863, 4190.
     When we see how great was the necessity of this instruction, we can understand why the Lord made the revelation of the Ten Commandments from Mt. Sinai such a dramatic and miraculous event. We can understand why the words of the Decalogue were spoken with the Lord's own voice to the whole Israelitish nation. This was the first and the last time that that nation would ever be addressed openly by the voice of the Lord. We can see also why later in the story, when the Lord prepared the commandments on tables of stone, both the first and the second tables were said to be "written with the finger of God."* The Ten Commandments were to be considered as laws from God-not from man-there was to be no mistake about it.**
* Exodus 31: 18;34: 1.
** TCR 283; Life 55; DP 326: 11-12; AC 10453.
     While the Israelites could only accept at best the letter of the law and not the spiritual sense, a fact represented in the breaking of the first tables of stone, we now know from the Writings that the Decalogue contained within its letter the laws of heavenly life as well. Indeed, the external laws were formed from the internal laws, and corresponded to them, so that while their external sense was spoken and heard on earth, their internal sense was spoken and heard in heaven. This was the primary means whereby heaven and earth were conjoined during the ages of man s complete externalism-the ages wherein the church on earth was only the representative of a true church.*
* AC 2609, 10453.

     The chapter on the Decalogue in the True Christian Religion describes in some detail the meaning of each commandment, both as to the natural sense and the spiritual and celestial senses. Now we can grasp something of what the angels understand by the internal senses of the commandments. We can see more fully why indeed these commandments are of such great importance, and how the New Church man should begin to think of them. We cannot here review the content and meaning of each commandment but we would note some general teachings concerning their natural, spiritual, and celestial senses and their relationship to each other.

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     The natural sense of the commandments refers not only to physical persons and things but to bodily appetites and lusts. In the first commandment we are warned not to worship any person or thing but the Lord alone; in the second commandment we are not to misuse the Lord's name; in the third we are to keep the Sabbath by receiving instruction in Divine things; in the fourth we are to honor parents, rulers, and country; in the fifth we are not to kill or harm another as to his body, nor as to his reputation and life-we are to guard against the lusts from which these spring-enmity, hatred, and revenge; in the sixth we are not to commit adultery, nor to think or do obscene or lascivious things; in the seventh we are not to steal or rob openly or secretly, nor to defraud or deceive by any means whatever; in the eighth we are not to lie or commit hypocrisy for any evil end, openly or secretly; in the ninth and tenth we are not to covet and lust after anything that is our neighbor's.

     When this natural sense of the commandments is compared to the spiritual sense we find that the spiritual sense rises above natural persons, things, acts and appetites, and tells of the interior things that correspond to them, relating to both God and man. Thus, the first commandment describes what God alone is to be worshipped-the Lord Jesus Christ; the second describes the qualities of the Lord that are meant by His name; the third, keeping the Sabbath, describes man's state of reformation and regeneration and his final Sabbath-his conjunction with the Lord; the fourth describes how the Lord and the church are really man's spiritual Father and mother; the fifth warns man not to try to destroy the spiritual life of another by turning him away from God and religion; the sixth tells him not to adulterate goods and falsify the truths of the Word; the seventh commands man not to commit spiritual theft by depriving others of truths, or by leading through them to oneself instead of the Lord; the eighth forbids man to lie by persuading another that what is true is false and what is good is evil; the ninth and tenth describe the lusts of the spirit, all of which relate to the preceding commandments, which man is not to imagine or do. In comparison to the natural sense of the commandments, the spiritual sense is more difficult to understand - it requires the knowledge of spiritual things; it requires that natural things are first understood and obeyed before there is sufficient wisdom to see the implication of spiritual things.
     How much more is this the case with celestial things? When we examine the celestial sense of the commandments we see that in every case there is described the quality of the Lord and man's inmost relationship with the Lord.

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"Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me."* The first commandment describes the Lord's qualities that are to be worshipped; the second tells us His name is supremely the Divine Human; the third describes the states of rest and peace that come from conjunction with the Lord; the fourth describes the sphere of the Lord that protects and nourishes man; the fifth describes how man kills the Lord's presence with himself; the sixth how man profanes and adulterates the Lord's presence; the seventh how man deprives and steals away the power of the Lord to save him; the eighth how man blasphemes the presence of the Lord; and the ninth and tenth describe the terrible lusts wherein the hells have their inmost presence with man.**
* Matthew 25: 40.
** TCR 291-328; Cf. AE 950-1087.
     Why have such profound truths been revealed? The Writings instruct that now it is possible for man to enter intellectually into such truths and to begin to be affected by their instruction. Indeed the Writings tell us that the understanding can be raised into the light of heaven, and that the man of the New Church can now think together with the angels. Concerning this we read:

     "The commandments of the Decalogue are rules of life both for those who are in the world and for those who are in heaven-the sense of the letter or the external sense being for those who are in the world, and the spiritual or internal sense for those who are in heaven-and consequently both senses, external as well as internal, are for those who while they are in the world are also in heaven, that is, for those who are in the good of life according to the truths of doctrine."*
* AC 8899.

     When we examine the commandments carefully in all their three senses, we note that the first four of the commandments consistently teach about the Lord and man's relationship to the Lord, while the last six teach of man and his relationship with the neighbor. We are reminded that in giving the commandments the Lord provided two tables. In speaking of the reasons for there being two tables, our chapter on the Decalogue states that one table in the complex contains all things that look to God and the other in the complex all things that look to man; or what is the same, the first table contains in a summary all things pertaining to love of God, and the second table all things pertaining to love of the neighbor.* These two tables are what the Lord was referring to when He answered the challenge of the Pharisees as to which was the greatest commandment in the law: Jesus said, "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. And the second is like unto it, Thou shalt love thy neighbor as thyself.

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On these two commandments hang all the law and the prophets."**
* TCR 286, 287; DP 326.
** Matt. 22: 37-40, TCR 151.     
     In a sense, the tables of the Decalogue were separate and distinct, one relating to God and one to man, so there were the two tables. As to purpose, however, they were one, shown by the fact that the writing from the first table carried over onto the second table. For man to look to the Lord and learn to love Him, he must also look to the neighbor and learn to love him. Neither the love of the Lord nor the love of the neighbor can be formed independently from the other. The knowledge and love of the neighbor must be directed as to purpose, quality, and character, by the knowledge and love of the Lord. The knowledge and love of the Lord must in turn find expression and form in those thoughts, acts and affections of civil and moral life that relate to love of the neighbor. As with the writing on the tables, these loves must be conjoined. That they so constantly relate to and regard each other was indeed represented in that the two tables of stone were placed in the ark of the tabernacle face to face.*
* DP 329; AC 9416: 2, 3.

     While our chapter on the Decalogue does not expound how spiritual, moral, and civil law are based upon and ultimated in the Ten Commandments, this is revealed in other works of the Writings, as in the following references.*
* TCR 55; HH 531; CL 351; Wis XI: 15: 4; DP 32: 2; AR 920: 3.
     In this age when the use of the negative command "thou shalt not" has fallen into such general condemnation by parents and educators alike, it is important to remember that this is the primary manner in which the Lord addresses mankind. Eight of the ten laws of the Decalogue are so commanded. Why is this? Why was it not sufficient for the Lord, for example, to command that man should do everything possible to protect and preserve his neighbor's life, instead of commanding, "Thou shall not kill"?
     In discussing this question, the chapter on the Decalogue includes a teaching that is utterly new to all former theology, but of vital concern to the New Church. That teaching is, that as far as man shuns evils as sins against God, so far he does what is good.* And indeed, unless he does shun evils as sins against God, he cannot do what is good. Man is born into evils of all kinds which he inclines to because of his perverted heredity. And since good cannot be present together with evil, it follows that good loves from the Lord cannot be present and enter where evil loves are present from hell.**
* TCR 329; Life 58.
** TCR 331.

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     Man's first responsibility, then, in desiring and doing what is good, is to shun and stop doing what is evil. This is where man exercises his primary and most important freedom. For he acknowledges that he is not the origin of what is good, nor can he invent good from his own ingenuity. He can only prepare himself as a suitable vessel for the Lord to enter. This is why the Writings state that the starting point of reformation is the keeping of the Ten Commandments.* As man obeys the negative commandments, so does he give to the Lord the freedom to bring him the good of those commandments. So it is written:

     "(i.) So far as one refrains from worshiping other gods, so far he worships the true God. (ii.) So far as one refrains from taking the name of God in vain, so far he loves what is from God. (iii.) So far as one refrains from the wish to commit murder, or to act from hatred and revenge, so far he wishes well to his neighbor. (iv.) So far as one refrains from a wish to commit adultery, so far he wishes to live chastely with a wife. (v.) So far as one refrains from a wish to steal, so far he pursues sincerity. (vi.) So far as one refrains from a wish to bear false witness, so far he wishes to think and say what is true. (vii. and viii.) So far as one refrains from coveting what belongs to the neighbor, so far he wishes the neighbor to enjoy his own."**
* TCR 582; AE 939: 3.
** TCR 330.

     When one notes the carefree manner and frequency wherewith some of the commandments are ignored and broken, he may wonder whether some commandments were not indeed abrogated or modified at the Lord's first advent. It is true that many laws were abrogated which had come into being from permission rather than from command. This included laws relating to sacrifices, offerings, feasts, circumcisions, purifications, punishments, and many other things. But it did not include any of the precepts of the Decalogue! These laws, even in the natural sense, are necessary ultimates in the formation of man's spiritual life. "Therefore beware of believing that the laws of life, such as are in the Decalogue . . . have been abrogated, for these laws have been confirmed in the internal as well as in the external form, because the two cannot be separated."*
* AC 9211. Cf. AC 9349, 6914.
     There is an ever widening gulf between the attitude towards the importance, the power, and the holiness of the Ten Commandments that the Writings require of the man of the New Church, and the attitude of a world that seems to move more and more towards agnosticism and naturalism. As the Writings declare: "What is the Decalogue at the present day but like a little sealed book or writing, opened only in the hands of children and youth? Say to any one of mature age that a thing should not be done because it is contrary to the Decalogue, and who listens?"*

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And worse yet is the attitude of those who turn from the Lord and the things of heavenly life. Such a person:

"thinks the Word, from which ministers proclaim a God, to be a mass of visionary tales which have been made holy by authority, and the Decalogue or catechism to be merely a little book to be thrown aside when it has been well worn by the hands of little boys, since it teaches that parents ought to be honored, forbids murder, adultery, theft, and false witness; and who does not learn the same things from civil law. He thinks of the church as an assembly of simple, credulous, and weakminded people, who see what they see not. He thinks of man, and of himself as a man, as being like a beast, and of life after death as of the life of a beast after death."**
* DP 329: 2.
** TCR 14: 3.

     The Lord does not promise the man of the New Church that the keeping of the Decalogue will be easier for him than others. Indeed, knowledge brings greater responsibility, and this sometimes may seem an added burden. No man resists and shuns evil without unpleasant states of self- compulsion. There may be times when we will be horrified and frightened by the teaching that he who from purpose or confirmation acts against one commandment, acts against them all. And conversely, there is the comfort and encouragement, that he who from purpose and confirmation abstains from one evil because it is a sin against the Lord, abstains from all evil.* The very special place the Decalogue is to hold for the man of the church is clear from many teachings, as from the fact, previously noted, that its laws are the first laws of the Word. But more than this, we have the direct statement of revelation, that "the Divine Human and the Decalogue . . . are the two essentials of the New Church."** The Divine Human is as the golden ark in the midst of the tabernacle wherein and wherefrom are the only laws that can bring about the salvation of man, the laws of the Decalogue.***
* TCR 523; CL 528; BE 113; AE 1028: 2.
** AR 529.
***AC 6723: 3, 6725; AR 494, 529.
     In His second coming the Lord has provided that the representative story of Moses receiving the Decalogue from Jehovah on Mt. Sinai, be fulfilled. The Lord now calls all of mankind to come anew into His more immediate presence. Through the knowledge of spiritual truths and heavenly doctrines the cloud of obscurity which covered the letter of the Word, can now be entered, and the Lord seen face to face in the glory of His Divine Human. From such a new vision and such a new understanding, the laws of the Decalogue, with all their interior goods and truths, will be received and acknowledged as the primary and necessary Divine means for the salvation and preservation of angels and men.*
*** AC 6435: 12, 6752.

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HISTORY OF THE CONJUGIAL WITH MANKIND 1970

HISTORY OF THE CONJUGIAL WITH MANKIND       Rev. GEOFFREY CHILDS       1970

      (Delivered at the Midwestern District Assembly, Glenview, Illinois, October 31, 1969.)

     In the work Conjugial Love, there is an account of the spiritual ages of history, of visits made by Swedenborg and an angel guide to the successive eras of mankind. The heavens and regions of past civilizations still exist, of course, in the spiritual world; thus the amazing accounts of Swedenborg's visits to the peoples of the golden, silver, copper, iron, and clay ages.* It is evident that these epochs are so named from the quality of the good predominant in each era. The purpose that Swedenborg had in mind was to learn the quality of conjugial love in each of these eras.** The accounts of Swedenborg's journeys are given in the form of memorable relations, which relations may be regarded as treatments for simple states; as being most appropriate, perhaps, for younger ages. There is a truth in so regarding them. Yet within the memorable relations are key doctrinal treatments-truths that are vital. The only way to see this is to read them as adults, and to see that at the heart of many of them are universal truths. So it is with the relations which describe Swedenborg's visit to the past ages.
* See CL 75-79.
** See CL 75:1.
     One point which becomes clear is that the key to a civilization-to a past age-is its concept of conjugial love. Moreover, this is a key to the present age and to future civilizations. A noted modern historian, Arnold Toynbee, believes that an index to a civilization is its religion: when the religion is vital, the civilization flourishes; when the religion loses its force, the era gradually fades. The Writings reveal that this is true; but they penetrate more deeply, showing that a key concept of religion is its doctrine concerning marriage. Conjugial love is the fundamental of all loves, and it surpasses all other loves, celestial, spiritual and natural.* Therefore, as an age or epoch in history regards conjugial love, so it reveals its inmost state; its highest good, and its limitations.
* See CL 64, 65.
     In the Golden Age-so far the most beautiful time on earth-conjugial love was regarded as the highest love open to man. Swedenborg spoke to a couple of this earliest time, a husband and wife from the Most Ancient Heaven.

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It is written through him: "I looked alternately at the husband and wife [of the Golden Age], and observed as it were a oneness of souls in their faces. And I said, 'You two are one.' The man replied, 'We are one. Her life is in me and mine in her. We are two bodies but one soul. . . . She is my heart, and I am her lungs.'"* He explained this: "'She is the love of my wisdom, and I am the wisdom of her love.'** Swedenborg then asked: "If such is the union, can you look at any other woman than your own?" He replied: "I can; but as my wife is united to my soul we two look together, and then nothing of desire can enter. For when I look at the wives of others, I look at them through my wife whom alone I love."***
* CL 75.
** Ibid.
*** Ibid.
     In this heaven Swedenborg found an innocence and a depth of love no longer known. In the uses of the Gorand Man, the power of this heaven is such as to surpass all lower analysis. From such a heaven come the inmosts of all that is human, which are innocence and the conjugial. A representative of this is in the wives of that heaven, who are the conjugial in form. Swedenborg attempted to describe a wife of this heaven, but could succeed only in part. Of her he says: "I saw her face and did not see it. I saw it as beauty itself, and did not see it because this was inexpressible. . . . I was simply struck with amazement."* He realized that he was seeing conjugial love in its form; and because this is love imaged, he could only say: "I see and do not see."**
* CL 42.
** Ibid.

     After visiting the people of the Golden Age, Swedenborg and the angel traveled successively to the peoples of the silver, copper and iron ages In the silver and copper ages, or heavens, he found that conjugial love was still regarded as the fundamental of all loves, but each time on a lower spiritual plane. In the Iron Age he found a sensual people, those in the lowest of all spiritual good; and he found that in them the concept of the conjugial was almost lost.
     Leaving the region of the Iron Age, Swedenborg and his companion angel drew conclusions "respecting the circuit and the progression of conjugial love."

     "Of the circuit, that it passed from the east to the south, thence into the west, and from hence into the north. Of its progression, that it decreased according to its circular course; that is to say, in the east it was celestial, in the south it was spiritual, in the west natural, and in the north sensual; and also that it declined in like degree with the love and worship of God. From [these] considerations this conclusion is made, that this love in the first era was like gold, in the second like silver, in the third like copper, in the fourth as iron, and that finally it ceased."*
* CL 78e.

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     It is not until Swedenborg reaches the people of the next age, that of iron and clay, that the relevancy of what has gone before may be seen fully. For in this last age the Writings are speaking of states that are around us today and that threaten from within ourselves. The age portrayed by iron and clay, which do not cohere, is that of the consummated Christian Church; the age in which we live, and of which we are a part to some extent.
     To reach this age, Swedenborg and the angel traveled far, for its states are alien to all the ages which preceded it. Deep within a valley, they came to a dark city. The terms "valley" and dark city" are clear representatives of actual states. The two spiritual travelers were taken to the forum of this city, where first they talked to the people of the region, and later to their leaders. They questioned the people about conjugial love. Their answers were at first guarded, but finally became openly mocking. The leaders, or so-called wise of the city, then came to Swedenborg and the angel. They led the two travelers to a private spot, and questioned them directly, asking where they came from and what their business was.
     They answered: "That we may be instructed respecting marriages, whether with you as with the ancients who lived in the golden, silver and copper ages they are sacred or not." They answered: "What, sacred! Are they not doings of the flesh and of the night?" We replied: "Are they not also deeds of the spirit? And what the flesh does from the spirit, is it not also spiritual? And all that the spirit does it does from the marriage of good and truth. Is not this a spiritual marriage that enters into the natural marriage which is of husband and wife?"*
* CL 79.

     Hearing this, they turned away, and said:

     "These men are mad... . Then they turned to us and replied, 'We will make a direct answer to your windy conjectures and dreams.' And they said, 'What has conjugial love in common with religion and with inspiration from God? Has not every man that love according to the state of his potency? And is it not as much with those out of the church as with those that are within it? Equally with Gentiles as with Christians? Nay, equally with the impious as with the pious? And is not the strength of that love with every one either from his heredity, or his bodily health, or from the temperance of life, or from the warmth of the climate? . . . Is it not similar with beasts, especially birds, which love in pairs? Is not that love carnal? What has a thing that is carnal in common with the spiritual state of the church? Does the love with a wife, as to its last effect, differ in the least, as to that effect, from love with a harlot? Is not the lust similar? And the delight similar? It is therefore harmful to deduce the origin of conjugial love from the holy things of the church!"*
* Ibid.

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     The statement of Swedenborg and the angel in reply to the leaders of this age was direct:

     "You reason from the frenzy of lasciviousness, and not from conjugial love. You do not know at all what conjugial love is because it is cold with you. . . . You make conjugal love and scortatory love to be one. Do these cohere more than iron and clay? You are believed to be, and are called, wise; but you are anything but wise."*
* Ibid.

     In anger, the leaders then called for the people to attack the two travelers. But they received Divine protection from the Lord and left the city to its judgment.
     In this account it is, perhaps, the arguments of the leaders of the iron and clay age that seem most familiar. In a general way they express the ideas that are in the minds of so many on earth today, and that would express themselves within us. Yet hope for the conjugial is the deepest hope within the human heart. The inner loves that allow for the conjugial are with every man from his remains, and, in fact, originate in the very soul, the human internal. Not hereditary evil, not the subtle appearances of self-life, can kill this hope; not unless man deliberately turns to deceit or profanation. Deceit is the lie that causes evil; profanation is making what is holy profane.
     Both of these are what the proprium would have us use to kill conjugial love. For this highest love of heaven is the proprium's enemy. So it is that within the New Church the hells would attack and undermine the belief in conjugial love. This will not be done openly, but rather through deceit-through the lie that sounds like a liberating truth, and through profanation.
     Technically we live in the atomic age; spiritually we are still in the age of iron and clay that do not cohere. This sounds simplistic, but universal truth often does. Iron is sensual truth or, more widely, scientific facts. Clay is good adulterated.* This is not to condemn the millions of human beings on earth who are in the church universal-the "men of single heart" among both the simple and the educated. But it is to condemn, as the Writings do and the Lord does, the truths and goods of dead religions, so-called goods and truths. And a religion is whatever philosophy of life man believes from love to be true. If the love is proprial, the "truth" is an appearance; and one way in which we can judge is by what that philosophy or religion teaches concerning marriage, concerning what the Writings call conjugial love. For its concept of the conjugial qualifies all else in a religion or philosophy.

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How do hedonism, existentialism, certain aspects of psychology and Freudian psychiatry stand in the light of the revealed doctrine of conjugial love?
* See AE 411: 4.

     However, this question may cause annoyance. To paraphrase the leaders of the last age: What has conjugial love in common with these things of philosophy? The answer is that it had better have something in common, for conjugial love is the highest love from which all other loves and philosophies are truly judged. If there is a power in any modern concept or technique, then spiritually it is because it conforms to the conjugial in the macrocosm and the microcosm; and certainly there are things that are true and valuable in modern discoveries. On the other hand, "facts" discovered can be inverted to suit the proprium's needs. The spiritual quality of iron and clay which do not cohere is present hereditarily in every man born on earth.
     In order that the conjugial may be preserved its opposites must be known, particularly since these opposites disguise themselves with the mask of innocence and sweetness. We are taught that "there is nothing in the universe which does not have its opposite."* The opposite of conjugial love is scortatory love; and scortatory love is the love of adultery in all its forms, including obscenity.** Adulterers believe that there is no opposite to adultery. This is because the quality of conjugial love cannot be known from its opposite. "No one from evil knows good, but from good one knows evil; for evil is in thick darkness, but good is in light."***
* CL 425.
** See CL 424ff.
*** CL 425.
     From heaven there descends the sphere of conjugial love-a sphere which originates in the Lord, and descends through innocence. Opposed to this is the sphere of adultery, which arises from hell. This sphere includes delight in lasciviousness and obscenity, in fact, all perversions. The origin of this negative sphere is the lowest hell-that hell which above all hates innocence, and whose chief delight is to destroy innocence. Deceit is its weapon, the making of evil into apparent good. These two spheres-the sphere of conjugial love, and the sphere of adultery-meet each other in the world, "but do not conjoin themselves."*
* See CL 434-436.
     Between these two spheres man, who is in spiritual equilibrium, must make his choices. Each sphere is reinforced by its own environment. Today, for instance, pornography and unchastity are reinforcers of the sphere of adultery. But there are reinforcers of the conjugial, too, if the human heart is open to receive them.
     The sphere of adultery would undermine the conjugial; in this it finds its chief delight and reward.

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In doing this, the hells would undermine the Lord's purpose in creation. For the Divine end in creation is a heaven from the human race, and conjugial love is a means to this end. Spiritual and natural offspring are the use of the conjugial. Both must be present in intent and hope, or the Divine end is not followed. Circumstances may limit or deny natural offspring; but if there is no intent of having children in marriage, the conjugial will die.
     In the Spiritual Diary there is the direct teaching that those who are "without any desire for offspring . . . utterly exclude from themselves that which is the . . . inmost end and principle of marriage."* As long as this intent is lacking, for so long does the marriage "separate [itself I from heaven."** This teaching must be taken in context with others, as, for example, that passage which treats of angel mothers in heaven which says: "there are as many children in each one's care as she desires from a spiritual parental affection."*** The conjugial, and love of children, are one, as cause and effect. The hells utterly deny this because they hate that inmost quality with small children, which is innocence.
* SD 1202, 1203.
** Ibid.
*** HH 332.
     In this age of iron and clay that do not cohere there are those who would make marriage an unnecessary requirement, saying that it is simply a civil requirement which is outdated, an anachronism. "Love" is the substitute for all requirements. In this, sexual relations are made as it were holy, apart from having children, apart from the Lord, who is "dead." It is written through Swedenborg:

     "Certain ... spirits came to me. . . . Their quality appeared at first to be good but . . . they belonged to that class who hold the intercourse of men and women to be not only lawful, but even holy. . . . They . . . revile marriages. . . Under the guise of sanctity they work confusion, and extinguish universal . . . ends, which are those of procreation of the human race. From such confusion a grievous punishment cannot but result, and the extinction as it were of their spiritual life; indeed it was said to me that they were not far from being Sodomites [homosexuals]; wherefore let those who are conscious to themselves of such a life beware, for they are not spared in the other life."*
* SD 1976, 1977.

     In one striking number it is said that a man who deliberately destroys the innocence of the conjugial in a woman before marriage, with premeditated delight, is sinning against the Holy Spirit.* Such cupidities are "what are principally understood by sins against the Holy Spirit." In the Word it is stated: "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be forgiven."**
* SD 2706.
** Matthew 12: 31.

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     This is a time when the pretenses behind the old morality are being questioned, when the perceptive see that society often condemns adultery with its mouth, and loves it in its heart. Dogmatic insistence will lead few to obey the commandment, "Thou shalt not commit adultery." Rather, the universal truths that lead to this injunction must be seen; and the conjugial itself must be loved, which comes only through shunning its opposites. The challenge is to expose those deceits which make evil good, or, more specifically, that make obscenity and adultery good.
     After reading the memorable relation on the iron and clay age, and seeing its possible application to us today; after seeing how the conjugial is so undermined today that few know of its existence, or what its quality is like; one could easily despair. That is exactly what the hells would like. However, the memorable relation that succeeds the account of the visit to the iron and clay age is entirely different, like the song of a bird flying over a battlefield.

     "As we [Swedenborg and the angel guide] were conversing and grieving about . . . [the decline of the conjugial with mankind] a burst of light suddenly appeared, powerfully affecting my eyes. Wherefore I looked up, and lo! the whole heaven above us appeared luminous, and from the east to the west in long succession a glorification was heard. And the angel said to me: 'This is a glorification of the Lord on account of His [second] advent, which is being celebrated by the angels of the eastern and western heavens. . . . Now in particular they are glorifying the Lord with these words spoken by Daniel the prophet': "Thou sawest iron mixed with miry clay, and they shall mingle themselves by the seed of man, but they shall not cohere. But in those days the God of the heavens shall make to arise a kingdom that in the ages shall not be destroyed. It shall break in pieces and consume all those kingdoms, but itself shall stand for the ages" (Daniel 2: 43, 44)*
* CL 81.

     This song was followed by choirs of song from various heavens, each celebrating some truth of the Second Coming, until the whole heaven burst into song together: "Lo, this is our God, whom we have waited for, that He shall save us." "Unto us a Child is born, unto us a Son is given. His name shall be called Wonderful, Counselor, God, Hero, the Father of eternity, the Prince of Peace."*
* Isaiah 25: 9, 9: 6.
     Then it is written through Swedenborg:

     "On hearing and understanding these glorifications my heart exulted, and in joy I went home. And there, from the state of the spirit I returned into that of the body, in which state I wrote down the things that were seen and heard.

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To which I now add this: That conjugial love will be raised up anew by the Lord after His [second] advent, such as it was with the ancients. For that love is of the Lord alone, and is with those who are made spiritual by Him through the Word."*
* CL 81e.

     To this we would add a final thought. What is true of the history of mankind as a whole is true also of each human being, that is, the promise is there for each individual. There is in marriage a golden age of first love, a silver age of inmost friendship, a copper age of natural uses shared, and an iron age of ultimate occupations. Such uses can be malleable if interior loves are within. And there need not succeed an age of iron and clay that do not cohere. This is partly why the Writings have been given, to save man from such a fall into disillusionment. Even if the failures have come, with disillusionment, the mercy of the Lord is infinite and all-embracing. He can reveal what in the proprium of man has caused the disillusionment, so that it may be shunned.
     The promise, then, is for an ascent. The songs of the angels foreshadow this. There can be an uplifting, in the hands of the omniscient Lord, to a new copper, a new silver, and a new golden age. And what is given is eternal, for this gift of the eternal conjugial is the purpose of creation. "He who 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 unto his wife; and they two shall be one flesh. Wherefore they are no more two, but one. . ."*
* Matthew 19: 4-6a.

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CONJUNCTION: THE BASIS OF CREATION 1970

CONJUNCTION: THE BASIS OF CREATION       Rev. AARON B. ZUNGU       1970

(Delivered to the Ministers' Meetings of the South African Mission, March, 1969.)

     "All things of human wisdom unite and as it were center in this, that there is one God, the Creator of the universe. . . ."* Further, we read; "Sum up all things you know, and submit them to careful inspection, and in some elevation of spirit search for the universal of all things, and you cannot conclude otherwise than that it is love and wisdom. For these are the two essentials of all things of man's life; everything of that life, civil, moral, and spiritual, hinges upon these two, and apart from these two is nothing. It is the same with all things of the life of the composite Man, which is, as was said before, a society, larger or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider whether they be anything, and you will find that, apart from love and wisdom as their origin, they are nothing."**
* DLW 23
** DLW 28
     It is because the Divine essence itself is love and wisdom that man has two capacities for life; from one of these he has understanding, and from the other will. The capacity from which he has understanding has everything of its life flowing from the Divine wisdom, and the capacity from which he has will has everything of its life flowing from the Divine love of God.*
* See DLW 52.
     All the Divine essence itself is Divine love and wisdom, therefore all things in the universe relate to good and truth, for good is of love and truth is of wisdom.
     "So full of Divine love and Divine wisdom is the universe in greatests and in leasts, and in first and last things, that it may be said to be Divine love and Divine wisdom in an image. That this is so is clearly evident from the correspondence of all things of the universe with the things of man. There is such correspondence of each and everything of the created universe with each and all things of man. . . ."*
* See DLW 30.
     But the two essences said to constitute creation are not separated. They are conjoined, and in conjunction they form a one. The Divine love and wisdom in God form one God; good and truth in man when conjoined according to order form an angelic mind or an angel; form and essence in created things single entities; and so it is plain that without love and wisdom nothing can be.

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But there is a condition before anything can be from these two, and that is their conjunction. What is the nature of their conjunction? Their conjunction is illustrated by that of the heat and light of the natural sun. From the sun there goes forth heat and light. The two are one in the sun, and in their life-giving state they proceed as one, and thus are said to be in conjunction, but they can be separated as happens in winter, especially at the earth's poles, and in this condition they are not life-giving, as the light is without heat.

     An angel in conversation with Swedenborg on the subject of creation in TCR 78, after showing him beautifully colored birds of every kind, herds of cattle and other animals, a garden in which there were fruits of every kind, and many fields of grain, said: "All these things are correspondences of affections of the loves of angels who are in the vicinity," and added that every least thing in the spiritual world was in like manner a correspondence. "These things have been shown you that you may behold universal creation in a simple type. God is Love itself and Wisdom itself, and of His love there are infinite affections and of His wisdom there are infinite perceptions. The correspondences are all and each of the things that appear on the earth. . . ." The key idea in this passage is love and wisdom which is God, and that the existence of all things of creation is by means of conjunction of the two.
     Man's regeneration also illustrates the power to create that exists in conjunction. In man's case good and truth are to be conjoined, for the life of heaven is a life of the conjunction of good and truth; and the Word describes the conjunction of good and truth in man allegorically as creations-creations of the universe and all the things of it mentioned in Genesis. Besides the things which come of the conjunctions of good and truth, there are even spiritual proliferations.
     As has been shown, the Lord is Divine love, and from this Divine love proceeds Divine wisdom. But the Divine wisdom is the existence of the Divine love, or is Divine love in form.* In His Divine love the Lord loves the human race in the heavens and on the earth. By influx of the truth Divine into the womb of a virgin the Lord was able to assume the human, which by a series of temptations He was able to glorify and make Divine. To bless the human race and bestow happiness upon it He brought forth means, by Divine wisdom; this means is the whole of His creation. By creation for this purpose we do not include the things in creation which have come into existence as ultimates of the Lord's creating truths having been perverted by evil man in this world and in the other.

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We mean creation such as was originally intended by the Creator. This creation, then, is the result of the conjunction of the Divine love and Divine wisdom.
* See DLW 48.
     So in man's regeneration, good and truth must be conjoined. From a desire for good man seeks truth that can help him attain such a desire. On acquiring these truths he proceeds to live according to them, and in so doing the truth and good become one in the life. For man this is the most relevant of conjunctions. It is portrayed in the whole of creation in both worlds. We see it in the conjunction of heat and light to produce life in nature. We see it in living animals in their lives of male and female. We see it in the conjugial conjunction of husband and wife. In fact there is nothing in all creation that has not come of a conjunction of good and truth or their correspondences. The creations are the prolifications of these conjunctions. In the spiritual realm the waters, the grass, the herbs, the stars, the fishes, and the fowl of the air, as recounted in Genesis chapter 1, and as signifying spiritual things, are results of the conjunction of good and truth. Exactly the same can be said of natural objects before our eyes.
     In the case of husband and wife, children are created and born. They are created by the same law of conjunction. This law in creation is that the internal inflows into the external, the internal acting as the father and the external acting as the mother. In the conjunction the internal is received by the external, and they become one; however, in becoming one, they become one in a third, which is a creation. Thus are children conceived and born.

     The covenant between the Lord and man is a similar conjunction. The Lord in a regenerating man inflows with the good of love from man's inmost into his external, and when man receives the Lord in this way, an angel is conceived and born, and grows into manhood, and ultimately becomes a fully developed angel. The angel is a result of the conjunction of the Lord with man's external, and good and truth are thus one in the life. All the angels in all the heavens are created in this way. This law of creation extends into all the things of all the heavens; for the man and the innumerable things there are the results of conjunctions of good and truth, of charity and faith there. In Heaven and Hell we read: "All things that grow in the world, as trees, cereals, flowers, grasses, fruits, and seeds come into existence wholly by means of light and heat of the sun; which shows what power of producing there is in them. What then must be the power of Divine light, which is the Divine truth, and the Divine heat which is the Divine good?

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Because heaven has its existence from these, so does the world have its existence therefrom, since the world has its existence by means of heaven. . ."* With regard to the creations in man we read, "As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases, and becomes more internal. Conjunction with the celestial things gives perception. . ."**
* HH 137:4.
** AC 1616: 2.
     In Arcana Coelestia we read further: "For heaven came forth and was created from the Divine sphere of good and truth that encompasses and encloses heaven in general and in particular. . . ."* Also of correspondences and representatives: "For when the angels discourse about the regeneration of man by the Lord through the truths of faith and the goods of charity, then, below in the world of spirits, there appear fields, crops, fallow lands and also harvests; and this by reason of their correspondences. He who knows this can also know that such things have been created according to correspondences; for universal nature (that is, the sky with the sun, moon, and stars, and the earth with the objects of the three kingdoms) correspond to such things as are in the spiritual world. . . ." and "in this way nature is a theater representative of the Lord's kingdom. . . ."**
* AC 9052.
** AC 9272: 2.
     However, conjunction itself is predicated of good more than truth, for those in the good of truth are less communicative than those in the goods of charity.
     In conclusion, in a memorable relation in the work Conjugial Love, on the chapter on the conjunction of souls and minds, the angel concluded with these words: "All fructifications, all propagations, and all prolifications come originally of the influx of love, wisdom and use from the Lord; of immediate influx from the Lord into the souls of men, and of influx yet more mediate into the inmost of vegetables. And all these are effected in the ultimates from firsts. It is plain that fructifications, propagations, and prolifications are continuations of creation; for creation cannot be from any other source than from the Divine love, by means of Divine wisdom, in Divine use."*
* CL 183.
     The Lord loves use, and therefore He looks to use. Creation is that use accomplished from His love by means of His Divine wisdom.

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TWO HUNDRED YEARS AGO 1970

TWO HUNDRED YEARS AGO       Rev. DONALD L. ROSE       1970

     At the beginning of the year 1770 Swedenborg was in Stockholm. He had intentions of going abroad. The previous August he had received an appealing invitation to make England his home, and at the end of October he had written to Dr. Beyer: "Two honorable friends in London have invited me to England, and I am intending to go there next Spring." But he would certainly still be in Stockholm on the 19th day of June, the day he would finish the great work with which he had been occupied for several months; and then there would be months in Amsterdam seeing a final draft through the press.
     And what of Dr. Beyer in Gothenburg? On January 24, a letter from the King of Sweden himself had been read in the Gothenburg Consistory. It demanded written reports from members of the Consistory, in particular from Dr. Beyer, with regard to "the stir which the theological writings of Emanuel Swedenborg, and the so-called Swedenborgianism which thence has taken its rise, have caused in the diocese." Dr. Beyer's written defense is more than twenty pages long. Called the first thorough collateral defense of the Heavenly Doctrine, it was submitted on February 14, two hundred years ago.
     Here are a few selections from this letter to King Adolphus Frederic. "About four years ago I happened to read something that Assessor Swedenborg had written. At first it appeared to me uninteresting, incomprehensible, and of small value to the study of theology. But when, led by curiosity, I had with awakened attention read half a volume, I soon discovered important reasons for not desisting until I had gone over all his writings of this description. . . . I wish I could have studied them for several years longer, on account of their precious contents, so as to be able to submit to you a riper opinion respecting them.
     "Assessor Swedenborg's works of this kind are all published in Latin, in large quarto volumes. [Beyer here lists all of the Writings, except, of course, True Christian Religion, which was in process of being written.]
     "Although more than twenty years have now elapsed since these particular writings began to be published, and distributed among the academies and libraries, and the most learned men in most European countries, not a single refutation of them has thus far, to the best of my knowledge, come to light; if we except a few onesided reviews, filled with crude and derogatory assertions lacking all rational demonstration. . . .

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A consistency prevails throughout all [Swedenborg's] works, and not a single contradiction can be discovered there; there is everywhere in his treatises an unbroken order, and wherever possible a chain of argumentation which coheres no less perfectly than a series of mathematical demonstrations for him who is able to follow it.
     "There is also one mode by which a satisfactory knowledge can be obtained respecting [these writings], and that is, that whoever is anxious to arrive at certainty in his investigation of the truth, must undertake a study of these books for himself. . . . It is the business of the learned and of the clergy to study them, so that they may obtain a knowledge of the principles taught therein, and may thus be able to communicate them to others according to their requirements and their capacity of comprehending them.
     "In obedience to Your Royal Majesty's most gracious command, that I should deliver a full and positive declaration, I acknowledge it to be my duty to declare, in all humble confidence, that as far as I have proceeded, and agreeably to the gift bestowed upon me for investigation and judgment, I have found in the above-named writings of Swedenborg nothing but what closely coincides with the words of the Lord's mouth, and shines with a light truly Divine."*
* Docu, II: 323-345.
SONS OF THE ACADEMY 1970

SONS OF THE ACADEMY       H. KEITH MORLEY       1970

     The Winter Meetings of the Sons Executive will be held in Glenview, Illinois, on March 13 and 14. Theta Alpha will also meet at that time. The program will be as follows:

Friday evening - Prologue

Saturday am. - Theta Alpha Meeting, Sons Executive Meeting

Saturday p.m. - Seminar. Subject: Career Guidance

Saturday evening - Banquet. Speaker: the Rev. Harold C. Cranch

All Sons are cordially invited.

     

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NEW CHURCH WORLD ASSEMBLY 1970 1970

NEW CHURCH WORLD ASSEMBLY 1970       ROY GRIFFITH       1970

     THURSDAY, JULY 2, TO SUNDAY, JULY 5

     A Note from the Director

     The complex threads of arrangements for the Assembly will soon emerge as a single strand so that early in 1970 members of the New Church organizations throughout the world will receive a brochure giving the program of events. The total number who can attend any meeting is limited to five hundred people, because that is the maximum permitted in the Victoria Hall, Bloomsbury Square, London, where most of the sessions will be held. This means that admission will have to be by ticket only. The cost of a ticket will be r8, or $2O.00 U. S., which will cover the expenses of the Assembly, morning coffee, lunches, tea in the afternoon on Thursday, Friday and Saturday, the Assembly social on Friday evening, and a buffet supper at the Houses of Parliament.
     Recognizing that not everyone will be able to attend all meetings, the tickets are transferable so that full use can be made of them. Tickets will not be necessary to attend the united Service of Worship on Sunday, as this will be held in the St. Pancras Assembly Hall in Camden Town, Euston Road, almost opposite St. Pancras Station, where there is room for nearly a thousand people. Even one restless small child can disturb a service of worship, so provision has been made for small children to be taken care of by capable "mothers" in a room in Camden Town Hall. Everyone attending worship will receive a souvenir copy of the order of service, which can flow through in sequence and dignity without being punctuated by announcements; and to avoid a lengthy disturbance while the offertory is being taken, those attending are asked to place their offerings on arrival in the bowls placed in the entrance of the Assembly Hall.
     It has not been practicable to arrange for lunch on Sunday.
     The parking of cars in London is difficult at any time, and anyone traveling to the Assembly by car is advised to leave the car on the outskirts of the city and complete the journey by tube train or bus.
     Sacramental services conducted according to the liturgical forms adopted by Conference, Convention and the General Church will be held on Saturday afternoon at the Conference societies at Kensington and Camberwell, and the General Church Society in Brixton.

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     On Sunday afternoon, when visitors to the Assembly will be touring Swedenborg's London, there will be an opportunity for those who have been unable to attend the meetings of the Assembly to meet the leading celebrities from overseas. Tickets will not be required for this. The President of Convention, the Rev. Ernest Martin, and the Right Rev. Willard D. Pendleton, Bishop of the General Church, have already signified their willingness to be present, and there will be others. In making these arrangements the London Committee hoped particularly that young people of New Church organizations in Britain would take this first opportunity of meeting the leaders of the New Church from other countries. No special events have been arranged for them as it is felt that they are as able as any older members to participate in the proceedings.
     The tour of the Houses of Parliament and supper in the Members' Dining Room should be an interesting experience. This has been arranged partly because the informality of a buffet supper gives much better opportunities for social contacts than are possible at a formal banquet. One of the great achievements of this World Assembly will be that for the first time in history members of the various New Church organizations throughout the world will be meeting together in a spirit of charity and good will. If the Assembly achieves nothing more than that, it will have been worthwhile.
     In my next issue of "notes" I should be able to show how we have "spread the load" to insure that leaders from various parts of the world take part in each day's service of worship and in the general proceedings. Meanwhile, readers may like to know that on the Wednesday evening preceding the Assembly (July 1), at the Victoria Hall, the General Convention is holding a meeting covering a number of subjects (which will appear in the Brochure) when they invite visitors to be present. That same evening the Women's League of Britain, with whom the General Church Women's Guild will be collaborating, will be arranging a social. But I will leave them to advertise their own arrangements.
     Individuals seeking further information are asked to get in touch with the New Church organization with which they are associated. They should not write directly either to the Secretary of the Assembly or to me!
     

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HALF-FORGOTTEN ART 1970

HALF-FORGOTTEN ART       Editor       1970




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.
     There is, perhaps, no advice more frequently given today than-Relax! This is scarcely surprising. Men have largely forgotten the meaning of patience, and with it the art of intelligent waiting. Every hindrance in their work, every stumblingblock in their path, every delay in the realization of their ambitions brings tension and frustration. Whatever they want, they want at once if not sooner; wherever they go, they wish to get there speedily. If things do not happen exactly according to their schedule they are distressed.
     Yet the secret of true relaxation is to learn to wait, wisely. Such waiting means allowing time for the Divine Providence to do its part. Our minds and our bodies need time, and the situations which trouble us so sorely will, in time, either pass or be resolved. Waiting does not mean that we are to slack our hands, or await the manifest intervention and leading of Providence. In the light of the Writings we must do our best to solve our problems; but when the solution eludes us, or cannot be applied instantly, we must possess our souls in patience.
     Both patience and waiting require faith, however-faith in the Lord and in His unfailing providence. Without such faith we doom ourselves to a life of unhappiness, anxiety and discontent, with all the tensions such a life holds. With that faith we can truly relax, work and hope. We can know the peace of mind which is given to those who wait upon the Lord. We will not be exempt from sickness, sorrow and disappointment, or temptation; but we will know how to conduct ourselves in them, and rest in the Lord until they have run their course.

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AFFIRMATIVE USES OF DOUBT 1970

AFFIRMATIVE USES OF DOUBT       Editor       1970

     There is a dangerous assumption in the claim that more faith lies in honest doubt than in half the creeds. Indeed, when we consider the nature of many creeds, the recommendation is itself dubious! Yet the Writings indicate that a certain kind of doubt may play an important part in regeneration. When good has been conjoined with truth in the mind. so that heavenly things have the dominion, all doubts are removed. This is prerequisite to wisdom, and those who are in the faith of charity do not allow anything to lead them into doubt. But these things lie at the end of regeneration, and the right kind of doubt may aid a man in it.

     The affirmation of interior truth is indeed the beginning of regeneration; yet doubts can be excited even when a man is being led to it, and they must be dispelled by reasons before affirmation can take place. This means that intellectual doubt about things previously learned is not determinative. It simply means that they have not yet been confirmed or denied, and that one or the other will happen eventually; for there are some who doubt before they affirm, and others who do so before they deny. Reasoning against truth is one thing, reasoning about it is another. A man may have doubts in which there is affirmation, and these cannot always be removed quickly. No one, we are taught, ought to be so persuaded about truth in a moment that there is no doubt left, since the truth so impressed becomes persuasive and is devoid of extension. There should be opportunity to think and consider, to collect reasons, and to bring the truth rationally into the mind, if the truth is to be affirmed and held as something that can be infilled.
     We should not be unduly distressed, therefore, if some of our young people seem at times to question certain things of the church. Their attitude is not necessarily negative, nor are they inevitably on the brink of denial. They may be most affirmative when they are questioning most searchingly; trying to make their own what previously they had accepted on the authority of others; but meeting unexpected difficulties in the course of the new kind of thinking that this requires. They need intellectual help, not shocked dismay or a blind defense of the faith; and we can do more by entering into calm discussion, by offering reasons from the Writings, and by a firm but friendly insistence that he who would search for truth must be willing to accept the discipline which the search imposes; not doubting concerning the things of faith because we do not understand the causes as we may in natural things, and because they are not always according to the appearance, but affirming, even where we do not understand, because they are from the Lord.

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JUDGMENT AND THE LORD 1970

JUDGMENT AND THE LORD       Editor       1970

     Without the Divine love, mercy and forgiveness there is inevitably judgment. It is variously stated in the Writings that all judgment is of the Lord; that the Lord does not judge anyone, but the Word, the Lord regulating; and that every man judges himself, since he carries his life with him. Far from being at variance, these teachings emphasize different aspects of one truth; and they are readily harmonized when we view the essential nature of the judgment after death.
     Any idea of judicial proceedings is quickly dispelled by the Writings. After the spirit has passed through the first state of the world of spirits, the state of externals, he is introduced into the second state, that of internals. There all restraints except those which conscience imposes are successively removed, and the spirit, freed from them, begins to live his own proper life; not necessarily the life he lived before men, but the hitherto secret life of the imagination in which he projected the ends and intentions of his ruling love and the hidden thoughts of his heart. By the quality thus self-revealed he shows himself to be a potential angel or devil, thus judging himself.

     However, it is true also that the Divine truth of the Word judges. In the disclosing of man's interiors that is the judgment after death he can display nothing of his own that would judge him to heaven, and nothing which was his own from birth that would judge him to hell. It is the Divine truth received in the heart which judges to heaven, because it is such reception that makes man a potential angel; and it is the Divine truth rejected that judges to hell, because it is the denial at heart of that truth which makes man a potential devil.
     Unless the Lord regulated it, however, the process could not be one of perfect justice. Only the Lord knows the quality of man's spiritual life. He alone sees the ends and intentions and purposes, the causes and thoughts from which man's acts proceed. He alone sees simultaneously every one of man's states from infancy to the end of his life in the world, and what the state of his life will be afterwards to eternity. When we reflect on this, and think of the countless thousands of spirits who are being judged continually, we may readily see this truth: only the Lord can so regulate the intromission of spirits into the state of interiors, and control their environment and experiences in it, that their responses are the full and free expression of the life they have chosen, and of their inmost acceptance or rejection of Divine truth. Thus, although the Lord judges no one, it is true that all judgment is of the Lord-of His love and of the omniscience of His wisdom.

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Church News 1970

Church News       CAROL WAELCHLI KINTNER       1970

     LAKE WALLENPAUPACK, PA.

     We are not an organized circle, not even a recognized group, but we are New Church. Since January 1, 1969, we have had a total church attendance of around 530. The services have been held in five different homes. Only four of these services have been conducted by a minister; in the others we have used tape-recordings, and we are most grateful to the General Church Sound Recording Committee for making these available. If we have more adults than children we use a regular service; if the children predominate we have a children s service.
     Our regulars come from an area with a radius of fifty miles-Stroudsburg, Kingston and Damascus. We send out notices of worship only when we know that a minister will be with us; otherwise it is understood that there will be a service at 11:30 am. It is up to each family to find out where the service will be held. There is always an open invitation to any New Church people visiting the Lake area. A telephone call to the Richard Kintners will inform a visitor where the service will be held.
     Always, after church, we hold a prolonged social hour. This we start by forming a circle, children included, and drinking a toast to the Church. We sing "First in Our Hearts," because we cannot carry "Our Glorious Church," and close with 'The More We Are Together."
     This year we have had many visitors from Toronto, Kitchener, Chicago, Pittsburgh, Florida and Bryn Athyn. It is rather nice to know that New Church men have the same loves and problems, no matter where they live-even rustic Wallenpaupack! In the statistics of where our visitors came from we do not include the Deka, who joined us in worship but represent many societies. Nor do we include the wedding of Dana Hilldale, which was performed by the Rev. Cairns Henderson, with about fifty people present.
     We have a very beautiful offertory box which was carved for us by Ariel Gunther. This goes wherever church is held. Aside from buying a tape recorder and ten copies of the new Liturgy, our offerings go to the General Church except when we have a minister.
     Come and visit us. You will enjoy Wallenpaupack.
     
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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.

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GENERAL ASSEMBLY 1970

GENERAL ASSEMBLY       WILLARD D. PENDLETON       1970


Announcements






     The Twenty-fifth General Assembly of the General Church of the New Jerusalem will be held in Bryn Athyn, Pennsylvania, from Tuesday, June 16, to Friday, June 19, 1970, inclusive.
     The program and other information will be given in later issues of NEW CHURCH LIFE.
     

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RESURRECTION 1970

RESURRECTION       Rev. WILLARD D. PENDLETON       1970


MARCH, 1970

No. 3
     "I am the resurrection and the life." (John 11: 25)

     Nowhere in the five books of Moses do we find any direct teaching concerning the immortality of the human spirit. It is this that accounts for the doctrine of the Sadducees who, in refuting the Lord's teaching concerning the resurrection, insisted that there were neither angels nor spirits, but only the grave.* Unlike the Sadducees, however, the Pharisees were influenced in their thinking by the doctrine of Sheol, which in the days of the kings became identified in the minds of the people as the abode of the dead. Like the Greek Hades, it was a land of hidden shadows and eternal silence in the underpart of the earth. Here the spirit lived a ghost-like existence, forgotten by God and incapable of any perceptible delight. Thus in pleading for an extension of his days upon earth, king Hezekiah said: "The grave cannot praise Thee, death cannot celebrate Thee: they that go down into the pit cannot hope for Thy truth."**
* AC 23: 8.
** Isaiah 38: 18.
     But the hope of a better fate is not entirely absent in Jewish theology. Here and there a note was struck by a psalmist or a prophet that indicates the remains of an older substratum of faith. As for example, the forty-ninth Psalm, where it is said, "God will redeem my soul from the power of the grave;"* and the testimony of Daniel, who predicted that the wise shall have everlasting life.**
* Psalm 49: 15.
** Daniel 12: 2, 3.
     It was these intimations of immortality that provided a basis for the Lord's teaching concerning the kingdom of God. Whereas Israel had interpreted the Messianic prophecy in terms of an earthly empire, the Lord denied this, saying, "My kingdom is not of this world."*

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Yet if His kingdom were not of this world, whence was it? But He answered them, saying: "The kingdom of God cometh not with observation . . . for the kingdom of God is within you."**
* John 18: 36.
** Luke 17: 20, 21.
     To all earthly appearances, man is the product of his physical environment. Thus when the body dies it is assumed that the man also dies. Yet it is the teaching of Divine revelation that man, as distinguished from the body, is a spiritual creation, and that in this, man differs from all other created forms. For as the Writings insist, man is not man because he is endowed with a human figure, but because he possesses a capacity which cannot be predicated of any other living form. This capacity is the ability to abstract meaning out of experience; that is, the ability to think rationally concerning the nature and origin of things. And he who thinks rationally is capable of perceiving that nature is not the cause of itself, and that life is not an inherent property of the dust of the ground.

     But the ability to think rationally is one thing, and the exercise of this ability is another; for such is the nature of truth that it does not compel faith. If it did, man would not be man in that he would not be free to live and believe as he wills. Thus those who sink their rational into the sensual, that is, those who confirm themselves against the Divine by means of reasonings from the appearance of self-life, deny God and the spiritual nature of man. Nevertheless, man can, if he wills, see God, and because man can see God he can also be conjoined with Him, and as the Writings state, "Whatever can be conjoined to the Divine cannot be dissipated."*
* HH 435.
     Unlike the beast of the field, therefore, man has what the animal has not; that is to say, a human internal by virtue of which he is gifted with the capacity to perceive what is true, and if he so wills, to do what is good. This human internal is described in the Writings as "the very first form," that is, as the soul of man.* It is, then, as to his soul, or human internal, that man is conjoined to God; and this conjunction, once effected, can never be sundered, for if it were, the Writings state, "man could no longer live after death."** Hence the Writings speak of the heaven of human internals, which is above the angelic heavens, that is, above the plane of man's consciousness. This inmost degree of the human spirit is said to be "the Lord's dwelling place with man," and therefore is not pervertible. It is by virtue of this conjunction that "man becomes man . . . and is man," and "is capable . . . of being raised up by the Lord" from the earth.***
* AC 1999: 3.
** Ibid.
*** See AC 1999, 1940; HH 39, 435.

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     As to his soul, or the inmost degree of his spirit, therefore, every man is conjoined to the Lord, and as that which is conjoined to the Lord cannot be dissipated, the spirit of man is immortal. While it is true that many may doubt, and even deny, the possibility of the resurrection, nevertheless this is the testimony of the Word and the meaning of the event which we celebrate today; for, as the Lord said to the Jews, "And I, if I be lifted up from the earth, will draw all men unto Me."*
* John 12: 32.

     At this day the miracle of the Lord's resurrection is a matter of Scriptural record. Yet, like the rulers of the Jews who sought to discredit the testimony of those who bore witness to the event, modern scholarship dismisses the Gospel accounts on the grounds that they are historically unreliable. In attributing the Scriptural records of the Lord's resurrection to a later day innovation, they not only cast doubt upon the historical integrity of the New Testament, but in effect, subvert man's faith in the Word.
     We have no difficulty, however, in understanding why it is that at the present day there are few who regard the Scriptures as an authoritative statement of truth. The reason is because apart from the spiritual sense of the Word, the Word in its letter cannot be understood. For as the Writings testify concerning themselves, it is the spiritual sense which gives life and meaning to the letter and enables the mind to perceive wherein the Divinity and the holiness of the Word reside.* The faith of the New Church, therefore, is not dependent upon the testimony of man, for as the Writings state: "It is the Divine that bears witness concerning the Divine, and not man from himself. . . . [In other words, it] is . . . the good of love and . . . the truth of doctrine . . . that are in man [from the Lord] . . . that bear witness [of Him] ."**
* SS 4.
** AE 635. See also AE 638: 4.
     It is, therefore, to all who from the good of love will to believe in the Lord, that the Writings are addressed. Like Mary, by whom is represented the affection of spiritual truth, we will not find Him in the sepulchre, that is, among the appearances of the letter; for as the angel said to Mary, "He is not here . . . He is risen, as He said."*
* Matthew 28: 6.
     In the resurrection of the Divine doctrine out of the letter, therefore, the Scriptures are fulfilled. It is He to whom the prophetical Word from the beginning bears witness; and it is He of whom the Lord spoke to His disciples, saying "When He, the Spirit of truth, is come, He will guide you into all truth;"* and it is He who at this day is revealed to the sight of the understanding in the spiritual sense of the Word.

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What was formerly seen in the darkness, therefore, has at this day been brought to the light. For the God whom we worship is not some remote deity of whom we can form no determinate idea, but the risen Lord, who is Divine Man.
* John 16: 13.
     We are living, however, in a skeptical generation; that is, in an age in which few credit the testimony of the Writings concerning the Scriptures. The reason for this is that like the serpent who beguiled the woman, men submit the truths of faith to reasonings from sensual appearances to determine whether they are so.* Yet he who thinks sensually concerning the truths of faith cannot possibly perceive wherein they are true. For he who thinks and reasons from the fallacies of the senses confirms in himself the persuasion that man is as the beast, that man lives from himself, that life is inherent in the physical forces of nature, and that when the body dies all that is man is forever dissipated in the grave.** Hence they reject the testimony of Divine revelation concerning the nature of God, the nature of man, and eternal life, as may be evident from the textual criticisms of the Scriptures which are so widely accepted among the learned at this day.
* AC 192.
** AC 5084; NJHD 53.

     To understand the Scriptures, however, it first must be perceived that although an historical document, their integrity does not depend upon the literal accuracy of the text, but upon the integrity of those truths to which they attest. These are: that there is a God, that He is one, and that it was He who came into the world as man, and on the third day rose from the dead. Yet to those who think sensually concerning the Scriptures, this seems incredible, for they say, Can any man, having died, rise again in the material body which he had in the world?
     Nowhere is it stated that the Lord rose with the material body. This, however, was the appearance in that His disciples saw Him as they had known Him, even to "the print of the nails." But what they did not know was that the eyes of their spirit had been opened, and as the Writings observe, when this takes place "the man does not know but what he is seeing . . . [is seen] with his bodily eyes."* Thus do the Writings account for the appearance of angels to the prophets; and thus, they say, "was the Lord seen by the disciples after the resurrection."**
* HH 76.
** Ibid.

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     We must distinguish, therefore, between two kinds of spiritual sight, external and internal. External spiritual sight is objective in that the objects of the spiritual world appear in visible form even as the things of this world appear to the sight of the eye. Thus was the Lord seen by His disciples after the resurrection. But internal spiritual sight is subjective, and therefore reflective in nature. What is seen is not seen as an object, but is presented to the sight of the understanding as a perception of truth; and he who perceives what is true, sees Him who alone is Truth.
     It is, then, as Truth, that is, as the truth of the Word, that the Lord is revealed in the spiritual sense of the Word at this day. Is not this why He came into the world? Is this not what He meant when He said to His disciples, "I am the way, the truth, and the life"?* And is this not why it is said in the Writings that "this New Church is the crown of all the churches that have hitherto existed on . . . earth, because it is to worship one visible God,"** that is, a God who by way of the resurrection of the Divine doctrine out of the letter of the Word may now be seen and worshiped in His own Divine Human? He is the risen Lord. Amen.
* John 14: 6.
** TCR 787.

LESSONS:     John 12: 20-36. Matthew 28: 1-20. HH 435.
MUSIC:     Liturgy, pages 560, 610, 564, 570, 612, 568.
PRAYERS:     Liturgy, nos. 43, C 18.
TOUCH ME NOT 1970

TOUCH ME NOT       Rev. ROBERT H. P. COLE       1970

     A Family Easter Address

     Very early in the morning on the first day of the week, on Easter Sunday, an angel of the Lord came and rolled away the stone from the door of the sepulchre. It was a very heavy stone that had been placed there by the Roman soldiers. One man alone could not have moved it, but one angel could do so easily, because the Lord gives the angels great strength.
     And when the women came at sunrise, especially Mary Magdalene and the other Mary, they might have wondered how they would get inside the tomb to anoint the Lord's body with the spices which they may have brought with them.

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Because it was the time of the Passover, the Lord had been taken down from the cross and buried rather quickly on Friday afternoon. The women thought that the proper things had not been done for the body, and they went to the sepulchre to see what they could do.
     But they found the great stone rolled away from the door of the sepulchre. When they went in, they saw that the Lord was not there; but where His body had been laid, the grave clothes were neatly folded and they saw two young men sitting. One sat at the head and the other at the feet where the Lord had lain. These were really angels dressed in white, and the women were very much afraid when they saw them. But do you remember what the angels told them? They said: "Fear not. Why seek ye the living among the dead? He is not here, but is risen. Remember how He spake unto you when He was yet in Galilee, saying, The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."
     The women remembered what the Lord had said, and they went away from the tomb, and later, Mary Magdalene, who was no longer afraid, told the disciples what had happened. But as she was leaving the sepulchre a man stopped her and said to her: "Woman, why weepest thou? Whom seekest thou?" She thought that He was the gardener, and said that she was weeping because they had taken away the Lord and she did not know where they had laid Him. Then the one whom she had supposed to be the gardener, but who was really the Lord said to her, "Mary," and she recognized Him. Because she still thought of Him as a beloved teacher or master, she said to Him, "Rabboni"; and perhaps she tried to embrace Him and continue to talk with Him as she knew Him. But the risen Lord said to her, "Touch Me not, for I am not yet ascended to My Father; but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God."

     The Lord spoke to Mary Magdalene in this way because He wanted her to know that He was different from the Lord she had known. Everything in Him and about Him was now Divine. He was no longer only the leader of the disciples, the prophet of Nazareth, and the Messiah of Palm Sunday. He was really the Divine Father and Creator in human form, and she should no longer be reminded merely of the son of Mary. The Lord wanted Mary Magdalene and others to forget about the things of His body which they were looking for and expected to see restored; instead He wanted them to begin thinking about how He was now going to be with them in a different way, in their minds and hearts, to the extent that they had listened to the things He taught and now loved to do them and would teach others about Him.

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     That is why He told Mary Magdalene to go and tell His brethren that He was now going to ascend to somewhere high in heaven from whence He came. The Lord was withdrawing to His inmost place in creation. Then Mary Magdalene went and told the disciples that she had seen the risen Lord. Yet, while she now knew that the Lord was not dead, but was alive, she may not have understood why the Lord would not allow her to touch Him when she thought that she saw Him with her own eyes in the garden. But the Lord had opened her spiritual eyes, and that is why she saw Him beginning to depart for heaven. He may have said: "I must be on My way! Do not delay Me!" This was because it was much better for her to love the Lord and to see Him as He is in heaven or on the way there, than it is to want still to love Him as He had been on earth.

     If we knew someone or loved someone who has gone to the other world, we can see that it is best to think of them as they now are-on the way to heaven, or to love them as they are forever-in heaven. We all picture the Lord in our minds according to our idea of Him, and we love him, and He is with us in our hearts, just as far as our lives are good and we love to be useful. The Lord is also with us in heart and spirit when we are considerate of others in this world and when we look for ways in which we can fulfill the things that we were created especially to do. When Mary Magdalene saw the Lord, He had not yet returned to heaven where all love Him, and she was not yet ready to see Him as He is there, above heaven and seen in the midst of a bright, warm, glorious sun of love and truth.
     In the afternoon of Easter Sunday, when two disciples were walking to a village named Emmaus, the Lord caught up with them and asked them why they were so sad. After they had told Him about what had happened, He did a very wonderful thing. He told them as best He could, because they could not have understood all that He might have said; He told them all that the Scriptures said about Himself-about the stories of Moses and the Prophets and His coming into the world, about being crucified and the third day rising again from the dead. And later, when He ate a broiled fish and honey, He opened the disciples.' understanding so that they would know what the stories of the Word meant.
     Whether the Lord told them very much, we do not know; but He has told us in the Writings, that it is because He rose on the third day that men arise from death into the spiritual world on the third day where they can go to heaven.

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And no one else knows this who has not read the Writings or heard about them. Our life on earth is a precious thing to the Lord, and He wants us to make the most of it that we can. The Lord has put each of us here to do a special work and special things for Him that no one else can do or would want to do in just the same way. And for this reason He has created us to love our life here and the things that He gives us to do for others.
     On the earth is the fullness of creation, and there is much beauty and color for us to see, and there are many kind and wonderful people for us to meet and come to like very much, and there are many things that we can do that are useful and enjoyable. Yet all of this is rather small and not very clear compared to what the Lord has prepared for us in heaven, and in His own good time He will give us eternal uses and joys if we love Him, try to do His will, and make our earthly life fruitful. And that we can have these earthly and heavenly things is because the Lord Himself rose on the third day.
     The Lord, who rode from the Mount of Olives on a carpet of clothing and palm branches into Jerusalem on Palm Sunday as one about to become a king, is with us. The one who drove the moneychangers out of the temple, who suffered a cruel death, and who rose again on the third day to reign forever as King of kings, is not gone. He has not left us alone in the world, nor will He return to get our bodies in thousands of years. We cannot touch Him with our hands, but He is still with us. Mary Magdalene saw Him in the garden; two of His disciples were met by Him on the road to Emmaus; and the apostles dined with Him. Swedenborg saw Him. People near death have seen Him or angels sent by Him.
     Yet even these men and women did not see the Lord with the eyes of the body, although they did not know otherwise most of the time. They saw the Lord with their spiritual eyes, and with the eyes of the spirit we can see the Lord in His Word and in teachings from it. We can know that He is with us always, and we can feel His love in happy and inspiring things in our lives. If we look to Him, He will help us to live our lives well and happily, and to love the things that are from Him, and He will lead us all the way along the path of life that ascends to Him and to His heavenly kingdom. Amen.

LESSONS:     Matthew 28: 1-8. John 20: 11-18. AE 899: 14.
MUSIC:     Liturgy, pages 560, 562, 568.
PRAYERS:     Liturgy, nos. C 17, C 18.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. GEOFFREY H. HOWARD       1970

     FAITH

     In general the Writings state that "there are three essentials of the church, an acknowledgment of the Divine of the Lord, an acknowledgment of the holiness of the Word, and the life that is called charity."* This reference to the church is a reference to the formation of the church in man. These three essentials cover every phase whereby man is reborn for heaven.
* DP 259: 3.
     The True Christian Religion contains the universal theology of the New Church. In the light of this it is interesting to see the progressive development of the subject-matter within its chapters. This development is in accord with the three essentials of the church spoken of above. The first essential is "an acknowledgment of the Divine of the Lord." The doctrine of the Lord is presented in the first three chapters of the book. The fourth chapter is devoted to the Sacred Scripture or the Word, the second essential. Most of those that follow have reference to the third essential, the life of charity. The doctrines pertaining to the life of charity involve action and reaction on the part of man; a response to the call of the Lord in His Word. Herein do we find the true attitude and reaction that the Lord desires, if He is to come to man and dwell within him, thus to form His church in the individual.
     In the first paragraph of the chapter on faith it is clearly stated "that faith is not faith unless it is conjoined with charity, and that charity is not charity unless it is conjoined with faith, and thus they make one, and if not so conjoined, neither of them is anything in the church."* This is a vital point in the concept of faith which the Writings present. Many think of faith in association with what is called belief, yet often there is a discrepancy between what we claim as our belief, and the challenges of life, which induce hardships and consequently states of doubt and despair. But if true faith exists within, along with it is also a conviction imparted from the Lord. This is stronger than the powers of doubt and denial which from time to time rise to challenge our faith. True faith is a living faith.

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It lives from the heartfelt conviction of the Lord's existence, and His universal presence and government. Such faith can exist only when man is truly humble before the Lord; only when there is genuine acknowledgment that he lives from the Lord. Under such conditions selfishness is at a minimum, and the Lord's presence within is felt as that living conviction which we call faith.
* TCR 336.
     But it is important that true faith, which is born of the presence of the Lord within, is not confused with a merely "natural faith, which in itself is a persuasion counterfeiting faith."* There are many in the world who have attached themselves to a particular tenet of religious persuasion and cling to it doggedly. The particular tenet may well be a false premise, but its adherents often can exhibit an almost fanatical attachment to it. They may speak from it with seeming conviction. But the source of such a conviction is from the natural sight of the mind to which are adjoined spirits of a false persuasion. These various kinds of false or heretical faith are treated in numbers 345 and 346 of the True Christian Religion.
* TCR 345.

     The faith which the Writings were given to establish is a faith to which the things of reason can be adjoined. Reason alone cannot establish the faith of the New Church, for this faith is spiritual from a celestial origin. It is the good of the Lord's inflowing life taking form in truths from the Word which are committed to life, which produces faith. The faculty of rationality, from which is the ability to reason, was implanted in the human mind by the Lord. Its purpose was to protect man from imbibing falsities which are the product of religious persuasion. Truths from the Lord bear a certain relationship to one another. The whole of the Word is composed of truths of this kind. In the internal sense the truths of the Word cohere in a harmonious series and relationship. The rational faculty of the mind was implanted that it might be given to see something of that harmony between truths before accepting them into the mind. Now the faith of the New Church is a faith in which all general truths pertaining to salvation may be seen in harmony with each other. The rational mind sees that harmony, and if these truths are lived, the resulting conviction can be the Lord's presence within. The passions of persuasive oratory are not the product of such a faith, for it is usually attended by a calm and sacred reverence.
     The distinction between true faith and persuasive, or heretical, faith is of the utmost importance. In the past every church has been led towards its consummation through two false principles to which it has fallen captive. Both of these have relation to faith.

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"There are two evil principles into which every church in the course of time degenerates, one that adulterates its goods, and the other that falsifies its truths. That which adulterates the goods of the church springs from the love of rule, and that which falsifies the truths of the church springs from the conceit of self intelligence."* The former principle, which adulterates the goods of the church, involves all lusts and cupidities which stem from the love of dominion; lusts of men which command blind allegiance and subservience from their subordinates. The love of dominion is such that it seeks to captivate the principle of faith and channel it to a human authority instead of to the Divine authority of the Lord. This false principle is that which is signified by "Babylon." From it was engendered the practices followed by the Roman Catholic religiosity.
* F 49.

     The second evil principle, which falsifies the truths of the church and which springs from the conceit of self intelligence is that which is signified by "Philistia" in the Old Testament, and by "the dragon" in the Apocalypse. When human intelligence is held to be supreme, then it takes the authority to determine the principles of salvation upon itself, and not from the Word. This was the origin of the doctrine of salvation by faith alone, which the followers of Luther impressed upon the Reformed Church. In essence the Protestant churches of the day have not renounced this doctrine. But mercifully, in the practice of life this doctrine is virtually impossible to live. For if there is anything of piety in the Christian subscribing to it he cannot help but desist from committing many sins because he feels a certain repugnance for them. However he considers that such abstinence from sin is in no way conducive to salvation, for salvation is by faith alone. This doctrine was the "dragon" mentioned in the Apocalypse, which together with the Roman Catholic doctrine signified by "Babylon" necessitated the second coming of the Lord. The true doctrine of faith had to be restated and clarified in the Writings of the New Church. The chapter presently under consideration quotes many lucid statements from the Old and New Testament which directly teach the doctrine of genuine truth concerning faith. Thus, by means of this new presentation of truth given in the Writings, a man who sincerely searches for the truth now has the means whereby he can come to see its verity for himself. For since the time of the last judgment and the giving of the Writings, any man in the affection for the truth could go to them and the Lord would enlighten him to see their truth for himself. The restoration of this ability was the direct result of all things that the Lord accomplished in making His second coming.

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     As we have stated earlier, for faith to be faith it must be conjoined with charity. Faith conjoined with charity is true faith; is living faith. Faith of this quality is defined as being "an internal acknowledgment of truth."* The reason this acknowledgment is described as "internal" becomes evident when it is known that the mind of man is a vessel receptive of life from the Lord. The Lord's inflowing life is Divine love and Divine wisdom, and the human mind has two vessels receptive of these, the will and the understanding. Now faith is genuine and therefore living when the will and the understanding are conjoined, and the love which man receives becomes directed towards service of the neighbor. When this occurs then faith is conjoined to charity, and the interiors of the mind are reduced into order, and become receptive to the Lord's inflowing love and wisdom. The Lord's presence within produces that internal acknowledgment of truth which is called faith.
* F 1.

     Now it stands to reason that faith is not an instantaneous creation within the mind. Faith has its various stages of formation. Essentially it is formed from truths; truths which are from the Word; and truths which are correctly interpreted. Truths can be seen within the mind, and it is the understanding which sees them. It is possible for the Lord to elevate the understanding out of the realm of natural thought into the light of spiritual thought. In this way it is possible for man to be able to conceive of spiritual ideas, to conceive of the concept of faith, without necessarily being in that internal acknowledgment of truth which in reality is faith. Thus the concept of faith must precede the existence of faith. In this regard the teaching is given that faith "is first in time, while charity . . . is first in end; and that which is first in end, is actually first, because it is primary, therefore also it is the first born . . . in the mind."*
* TCR 336.
     This teaching may appear to be confusing until its implications are understood. It speaks of the good of charity actually being the firstborn, whereas in appearance truth seems to be first. This appearance arises from the fact that before man can do anything that is spiritually good he must go to the Word and learn some of its truths and do them. Man must therefore do two things. He must go to the Word, and he must do what the Word teaches. When these two things are considered, then going to the Word, and forming something of a faith in its teachings, is first in time. But the purpose of doing this is that the truths thus learned may be applied to life, in the works of charity. This purpose, therefore, is first in end. But if we look beyond this to a more complete concept of the process, we will see that in actuality the good of charity is in fact also first in time or primary.

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     If the truths which go to form faith are to be taken into the mind there has to be some force of attraction to draw them there. It is the affection of truth which does this. But the affection of truth has its origin in the good of remains implanted in a former state. Remains are simply all states of affection that are retained within the memory. They are Implanted from earliest infancy and in all subsequent states of life. They are states of good which remain, and which give rise to the affection for truth. This causes truth from the Word to be sought. Thus the good of remains is, as it were, the primitive formation of the end itself, namely, the works of charity.

     General Principles Respecting New Church Faith

     Truths dealing with the doctrine of faith can be drawn from many sources throughout the Writings. But in order to see the structure of this vital doctrine it is necessary to begin with a summary statement concerning it. It should be noted that the first three numbers of the True Christian Religion present the faith of the New Heaven and of the New Church in its universal and particular form. The structure of this doctrine of faith is again presented in number 344. Since these passages present the essentials of the faith of the New Church, and also present that which is new about it, we will briefly comment on the contents of this passage.

     The Esse of the Faith of the New Church

     It begins by speaking of that which constitutes the Esse of the faith of the New Church. By the term "Esse" the Writings refer to the very being of something, to its primal substance. "The Divine Esse is Esse itself, from which all things are, and which must be in all things in order that they may have being."* Thus the implication here is that faith can have its being solely in God and from God. Therefore if man, a finite being, is to have faith in the one and only God, then the identity of God must be set forth in terms of finite comprehension so that the quality of His being may be known (in some degree). This was accomplished by the Lord through successively presenting Himself as Divine Man in human form. The finite mind can have no idea of the Divine in itself, but can have an idea of the Divine Human. The love and wisdom of God are rendered visible in the Divine Human, and herein is a determinate idea of God presented. The identity of the personal God in whom we are to have faith is the Lord God the Savior Jesus Christ.

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Within these names everything pertaining to the Lord is comprehended. Names in the Word signify quality, and therefore in these universal names of the Lord everything of His Divine quality is presented. The whole of His love, His wisdom, His Humanity, and His mercy toward the human race is presented in these names. It is the Divine energy and operation represented in these names which is to command our faith and confidence. The concept of the Lord which the Writings present is the only one which can truly command human faith in all aspects. It stands alone in the whole of the world, since it is the only genuine concept of all things pertaining to the one God of heaven and earth.
* TCR 18.
     When a truth is rightly drawn from the Word, there is an influx into the soul and mind from the Lord which produces a confirmatory reaction within the mind. The Lord dwells in that which is His own with man. Thus from His presence therein the Lord imparts a sense of confidence and trust in the way of truth; that this is the way to heaven. Furthermore man may confirm such internal dictates through rational reflection on the truths of the Writings. Thus as he studies the Word and sees that the revealed way to heaven is through the shunning of evils as sins against God, he also will be given affirmation of its verity. From this he may have "a trust that he who lives well and believes aright is saved by" the Lord.* This trust, together with a confidence in the Lord God the Savior Jesus Christ, constitutes the Esse of the faith of the New Church.
* TCR 344.

     The Essence of the Faith of the New Church

     "The Essence of the Faith of the New Church is: Truth from the Word."* Faith is a gift to man from the Lord. But it is conferred to the degree that man abides by the terms of the Divine will. The will of the Lord is made known to man in the truths in the revealed Word. In the Word the Lord's will has been accommodated to all human states of comprehension from the learned to the simple. Thus, the object of faith is the Lord, but the means through which man receives faith are truths from the Word, that are applied to life. Thus we read: "There are three things that follow in order; accommodation, application, and conjunction. There must be accommodation before there is application; and there must be accommodation and application both together before there is conjunction. Accommodation on God's part was that He became Man; application on God's part is perpetual so far as man applies himself in return; and so far as this is done, conjunction is affected also."**

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In the Word there is accommodation of the Lord's truth to human understanding. The Lord's love is such that it seeks to draw men unto itself but not apart from man's willingness. Man willingly responds to the attraction of the Divine love when he applies the truths of the Word to his life from a faith and confidence in the promised outcome; that states of blessedness will result. Blessedness and peace come from conjunction with the Lord. When man is conjoined to the Lord, through living according to truth, then faith becomes living and real within.
* TCR 344.
** TCR 370.

     The Existence of the Faith of the New Church

     Faith has real existence when it is conjoined to charity and expressed in works. Apart from this "charity and faith are only mental and perishable things."* When man puts the externals of his life in order then the Lord flows into his internals and forms them into a heavenly image. In such a state new qualities are given to the mind. These are listed as: "1. Spiritual sight. 2. Accordance of truths. 3. Conviction. 4. Acknowledgment inscribed upon the mind."** 2 Spiritual sight is that sight within the mind which is given when truths are living. Their verity is not seen academically but rather from love, for love disposes all things into order. In this same way truths are seen to accord with one another, because each is then seen to reflect the unity of God within. Again, from the presence of the Lord's love which makes one with true faith, conviction and internal acknowledgement are inscribed upon the mind. As faith becomes more firmly established so do these qualities become more and more perfect, and the mind more sure of the reality of the Lord, of the spiritual world, and of spiritual values.
* TCR 375.
** TCR 344.

     The States of Faith of the New Church

     The quality of faith is different in different stages of mental development. Thus there is infantile faith, adolescent faith, and adult faith. Infantile faith is faith in a finite concept of God, which is closely associated with the authority of natural parents. God is pictured as a man, who, though never seen, can perform almost any wonder. The sphere of adult faith can lend something of its conviction and trust to infantile states.
     With the dawning of adolescence the first rudiments of rationality begin to be formed. For the first time God can slowly be envisioned as an entity abstracted from the natural world. Yet the faith of this period is historical faith, a faith learned from others who were loved and respected.

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But all of this is preparatory to true adult faith.
     Adult faith comes into being when the faculties of liberty and rationality are developed and capable of mature reaction. The concept of spiritual entities can now be envisioned. The things of historical faith are held in question and in doubt, and the mind can enter into spiritual temptation. A true faith emerges when man confirms the truths of the Word for himself by living according to them.

     As we have said before, faith is formed when man learns truths from the Word and when he lives according to them. However, since truth in its pure form exists with the Lord alone, it follows that the truths of the Word are truths clothed in appearances. But the letter of the Word contains certain truths which are called naked truths, where the internal sense makes one with the sense of the letter. From such passages the clear light of the internal truth shines forth in the letter. Such truths are the general truths which are to serve to form the very cornerstone of faith. A true faith cannot be formed when a fallacious appearance is wrongly confirmed from the letter of the Word. The Writings clearly distinguish between apparent truths and genuine truths.
     Faith is formed from the truths of the Word. Now truths are taken into the mind and are held in the memory. Some form their faith from a memory of truths which once were received. Others feel the need to reason about that which they accept as true, for different minds have slightly differing reactions to the truths to which they are drawn. The faith of those who see truths, and apply them to their lives, is a faith which is illuminated by the flame of love, and is called a "faith of light."* As there are three degrees of spiritual life in the heavens, there are also three potential degrees of spiritual life with men of the church. Each degree of spiritual life has its own quality of faith, which may be either natural, spiritual or celestial. Those whose spiritual mind has been opened to the natural degree have a natural faith; a faith which sees from the love of obedience. If it has been opened to the spiritual degree, the faith of that degree sees from a love of the neighbor, while if it is opened to the celestial degree the consequent faith sees from that inmost light formed from love to the Lord. Each degree of faith carries with it its own ascending degree of conviction.
* TCR 344.
     Other states of the faith of the New Church are said to be living faith, and "faith founded on miracle."* Living faith has been spoken of several times previously. It is a little difficult to conceive of what is meant by faith founded on miracle since we are taught that instead of miracles at this day the Lord opened the spiritual sense of the Word and has provided enlightenment of the understanding, which surpasses the power of miracles.

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Miracles convince the external man only, while enlightenment illumines the internal man and thence the external man. Now it is possible that a very external degree of faith can exist in the New Church which in essence may bear a similarity to a miraculous formation of faith. A person may be led to the faith of the New Church through what appear to be miraculous circumstances, and his faith in the beginning may be comparatively external.
* TCR 344.
     The final states of faith of the New Church are said to be "free faith and forced faith."* Free faith is that formed through the determination of man himself when he compels himself to live according to the truths of the Word. But some have a faith which has been imposed upon them by others where through pressures of various kinds they feel impelled to give a certain allegiance to that faith. Again such a quality of faith can be little more than external in its commencement. But there is always the possibility of a more interior faith succeeding, as delight from living according to the Lord's truth slowly lifts the burden of compulsion from without, and man compels himself from within.
* TCR 344.
     The subject of faith when studied from the light of the Writings is a truly vast one. It has many avenues of application. All such avenues need further investigation. It is the heartfelt wish of every true New Church man that the succeeding generation will come to embrace the faith of the New Church from a conviction born of a living faith. If our wishes are to come true then it is surely our duty to examine our motives and our practices in all of our endeavors to see if we are truly co-operating with the Lord's order in the formation and establishment of faith. Surely in this year, two hundred years after the publication of the True Christian Religion, the world has never been in greater need of the wisdom offered in its teachings!
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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.

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PRESENTATION OF VIRTUES BY RELATIVE THINGS 1970

PRESENTATION OF VIRTUES BY RELATIVE THINGS       Rev. VICTOR J. GLADISH       1970

     It is written in the Heavenly Doctrine: "No one of the virtues can be presented in its grace and excellence to the life, except by relative things from their greatests to their leasts."* This phrase is a part of the only account given in the Word of the Second Coming concerning plays, or theatrical exhibitions, in the heavens. There is much indeed that we are told concerning representations in heaven, and especially concerning the influx of spiritual ideas out of the heavenly societies taking form in the world of spirits as representatives corresponding to the thought and speech of the angels. These representations are said to be the "forms of actual things spiritual and celestial," and though of incredible variety, yet "are for the most part similar to things which exist on the earth in its three kingdoms."** It is said that they "sometimes come forth in a long series, continued for an hour or two, in such an order successively as is marvelous."*** This is according to the law of the spiritual world that things of the thought and affection manifest themselves in the external surroundings, and, in particular, according to the law that things of a higher sphere are presented in correspondents growing successively more external and fixed as they descend to those in a lower state.
* CL 17e.
** AC 3216.
*** AC 3214.
     But concerning dramas enacted by angels or spirits in which individuals act the part of certain characters or qualities, we are told little. In fact the actual words for actor and acting are regularly used in the Writings in speaking of things which appear to be what they are not, and are therefore not genuine. Thus, in the passage on which this consideration is based, there is a distinction of terms between "players on the stage representing the various virtues and excellencies of the moral life," and "actors" who represent relative things for the sake of comparison. The reason why these comparative things for the sake of establishing relations in regard to the virtues of moral life are represented is given in the words quoted at the outset, and those which follow: "No one of the virtues can be presented in its grace and excellence to the life, except by relative things from their greatests to their leasts; the actors represent their leasts even until they become none.

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But it is established by law that nothing of the opposite shall be exhibited, which is called dishonorable or unseemly, except figuratively, and as it were from afar."*
* SD 4053 gives more light.
     It was said that the passage before us is a part of the only account in the Writings concerning theatrical exhibitions in heaven. It occurs in a "memorable relation" concerning ten men chosen from a providentially called gathering in the world of spirits to ascend into a society of heaven for three days, and there to observe the daily life of the angels. This memorabilium is inserted again in the TCR at the conclusion of the chapter on the Holy Supper. In the second use of this other-world experience there are some alterations as to what is written, but the paragraph on the plays enacted at a prepared place on the outskirts of that city in heaven is identical in CL and TCR; there is not the variation of a word, in the original language.

     This information concerning the plays acted in heaven was given to the ten guests in the angelic society as part of a narration and description of "the joys of heaven which affect the senses of the body." They were told about these delights which affect the senses of the spiritual body, in order that this might assist their other experiences to give them "a new conception of eternal happiness."* But while the theatrical performances are presented in this narration as one of the recreational joys of heaven, the sentence which stands as the theme before us points the way to the essential uses in dramatic presentations and similar things. "No one of the virtues can be presented in its grace and excellence to the life, except by relative things from their greatests to their leasts." It is by the presentation of the relationship of things in a vivid and ultimate manner that dramatic representations can stir the affections to a perception of what is real, permanent and effective in life. The "virtues of the moral life" do not take the imagination without something of dramatic contrast to the harmful, anti-social and essentially infernal passions which stand in opposition to them.
* CL 17: 1.
     As to the societies of heaven, we are not told of other uses their theatrical performances serve beside that of relaxation and recreation from the specific uses in which the angels are daily engaged; but corresponding plays on earth serve an educational use as well. It is not the education of the understanding-the intellect-to which we now refer, so much as the education of the affections to perceive values with conviction, to feel vital contrasts with all the power of sensation in ultimates. Reflection in the light of revelation on the testimony of experience and investigation would seem to give warrant for this thought of a genuine use of education and stimulation of the affections by means of the contrasts of drama and the picturization of relative values.

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     It is not only in the romances of stage and screen-in the presentation by story form of life's crises-that a stirring of high endeavor can be felt, that there can be an ultimate and powerful sensation of the call of duty. The stimulation of loyalty and of service to far-reaching obligations toward our fellow man is ministered to by outward representations of various kinds. In symbolic acts and visible personifications and representatives of the commonwealth, of a nation, there is an ultimate power to engage the heart's affections and to enlist the deeds of the hand.

     The inauguration of the President of our country has, in some periods, filled the place of the most weighty and outstanding public ceremony in our national life, with a deep portent of national and international importance attached to its forms. Its forms and ceremonies are comparatively simple, with the terms and weight of the oath of office being the most representative thing about it. The tradition, often followed, of the old and the new President riding together on that occasion seems a happy circumstance to the eyes of a New Church man, representing something of the continuity of office, the continuity of use, and that the office is adjoined to the man, not in him.
     The coronation of the British monarch includes a series of ceremonies with a lavish pageantry and many symbolic accompaniments. Many years ago the coronation of Elizabeth II caught the general interest, and stirred the public imagination. The point to be observed is that it was not mere pageantry, nor a set of forms whose age only made them venerated. There was in most of the ceremonies a genuine representation of the vital importance belonging to the ties of patriotism, of love of country. In many of the forms and symbols there existed an inheritance from a time when the external force, at least, of religion was greater, and when the mode of men's thought set up an obvious representation of the kingship as a sacred trust to God and before the eyes of men.
     In this way there was a genuine and lasting internal within the forms and symbols; for one's country is in a high degree the neighbor who is to be loved. In a sense less wide only than the Lord's universal kingdom and His church on earth, the country is the neighbor. In thus possessing within its external forms an internal genuine on its own plane, the coronation was an example of the effective power for good when a just concept is clothed in suitable and harmoniously executed externals even to ultimate symbols and acts. When the case is such, whether it be in the drama of civic ceremonies or in the drama of a worthy and purposeful tale, then there is opportunity for that education of the affections of which we have spoken-that rousing of the perceptive faculty by the living presentation of relative values.

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     A deeply thinking philosopher has said: " . . . Art, whether it be painting or sculpture, poetry or music, has no other object than to brush aside the utilitarian symbols, the conventional and socially accepted generalities, in short, everything that veils reality from us, in order to bring us face to face with reality itself.
     "Dramatic art forms no exception to this law. What drama goes forth to discover, and brings to light, is a deep-seated reality that is veiled from us, often in our own interests, by the necessities of life."* What the philosopher understood to be the "deep-seated reality that is veiled from us," I do not know, but his words have been adduced as expressing a vision of a genuine use of dramatic art; namely to bring us face to face with inner realities. The New Church man knows that, actually, the realities of life are the conflicts of regeneration. These go on within, and obscured by, the hum-drum occurrences of our daily life.
* Henri Bergson, in Laughter, p. 157.

     A truly conceived drama, or that often provided in Providence by the genius who produced more wisely than he knows or understands; this, if intelligently understood and applied, can give us a sensation and realization of the importance of the daily duties and difficulties which often seem so bare and useless. Not that the things that happen are important in themselves, but what we make of them is important-how we use the power, ever Divinely given, to progress out of lower things to higher things, to ascend circuitously from the stepping stones which the natural life furnishes to the inner mountain peaks of spiritual thought and spiritual affection.
     The external requirements of earthly living, what are often called "the necessities of life," tend to absorb our attention at the same time as we find them far from satisfactory. We tend to cling to certain aspects of our external experience that we can use to bolster our proprial interests, our innate tendencies. We magnify the little things that titillate our self-esteem; or we cling to certain experiences or aspects of our environment that feed a narrow view of our uses and of the goal of life. The point at the moment is that a thoughtful use of the dramatic portrayal of life's conflicts, such as we see on the stage, on the screen, and in literature, can assist us to see the little battles of our daily efforts as part of a big conflict eminently worthwhile.
     The big conflict is an inner one, regeneration, the spiritual rebirth; but it is effected in the midst of and by means of the trials and struggles and responsibilities, smaller and greater that make up the round of our outward lives.

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If we center our lives on an eternal goal, if we seek with conviction "the kingdom of God and His righteousness" as revealed in His threefold Word, we can see in the push and demand of our daily requirements the providentially permitted means to that goal. If we are firm in that belief and that endeavor, we can see in our own lives a thrilling struggle to escape from self-love into that heavenly love with which the Lord wishes to gift us-out of slavery to worldly aims into the love of use. From our central rock we can persist in the choice of weightier and more vital things, and the fearless lopping off of those opposite or lesser things which invade or interfere with the realm of spirit and the path of justice.

     Moving on such a course, we can pursue with zest the battle against life's real enemies, our spiritual enemies. We can employ the resolve and concentrated devotion which we have admired in the heroic characters of drama, of fiction and of history. When we have been stirred by the courage and devotion to one aim of the hero of some worthwhile narrative, let us go home resolved to employ a similar whole-souled effort in achieving a goal more worthy than that shown in the great proportion of modern drama and fiction. To some such uses may we turn the stirring of our affections by dramatic presentations, whether they be on the battlefield of nations, in stirring action against lawbreakers, or in the obvious crises of domestic dramas. Our lives are not apt to contain much of the obvious romance, conflicts and successes of which popular tales are made, but they all have their conflicts and may have their essential and vital successes, and it is possible to infuse into them a romance by the quality of our endeavor.
     Chiefly, we have spoken of dramatic enactments. The same could be shown to apply to selected literature and to the lessons of history viewed with a balanced and rational insight, if time allowed the demonstration. Moreover, the stimulation and education of affections for what is genuinely good and true is ministered to through other avenues by representations of another type than drama-as pageants and even tableaux.
     In all these matters the great proportion of that which is offered for our use is far from what we should wish it. Even the best leaves much that is to be desired; certainly, it is far from the character indicated in the Memorable Relation from which we have quoted-the intermediate in quality swarms with that which needs to be ignored, or interpreted otherwise than the aim of the author; while the worst needs to be avoided, especially for the young. But this phase of the matter is a subject by itself which cannot be dealt with adequately within the present limits.

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     But it is nevertheless true that the most important thing is how we look, not on what we gaze. He who learns to look within sees much that cannot be imagined by the man whose vision clings to that of the natural eye. This is shown remarkably in a passage of the Heavenly Doctrine which sets forth the internal sense of the verse in Genesis which tells that the Lord led Abraham forth and said, "Look now toward heaven."*
* AC 1807.

     "That this signifies a representation of the Lord's kingdom in a mental view of the universe, may be seen from the signification of 'heaven.' 'Heaven' in the Word, in the internal sense, does not signify the heavens which appear to the eyes; but the Lord's kingdom, universally and particularly.
     "When a man who is looking at internal things from external sees the heavens, he does not think at all of the starry heaven, but of the angelic heaven; and when he sees the sun, he does not think of the sun, but of the Lord, as being the Sun of heaven. So too when he sees the moon, and the stars also; and when he sees the immensity of the heavens, he does not think of their immensity, but of the immeasurable and infinite power of the Lord. It is the same when he sees other things, for there is nothing that is not representative. In like manner as regards the things of the earth; as when he beholds the dawning of the day, he does not think of the dawn, but of the arising of all things from the Lord, and of progression into the day of wisdom. So when he sees gardens, groves, and flower-beds, his eye remains not fixed on any tree, its blossom, leaf and fruit; but on the heavenly things which these represent; nor on any flower, and its beauty and pleasantness; but on what they represent in the other life. For there is nothing beautiful and delightful in the skies or on earth, which is not in some way representative of the Lord's kingdom. This is the 'looking toward heaven' which signifies a representation of the Lord's kingdom in a mental view of the universe.

     It is not that the regenerating man must always be thinking of what the beauties and the wonders of nature represent, nor even that he consciously reflects on the power and beneficence of the Lord whenever he delights in external beauties. It is said in the quoted passage, "When a man who is looking at internal things from external, sees the heavens and so on. Even the spiritual man is not always in the state of looking at internal things from external, but that is his general attitude, or ruling state. There is a place for delight in beautiful things and imposing sights without direct reflection on what internal qualities they stand for, but it should be well known to the New Church man that all nature is a theater representative of the Lord, and within the delights of his senses there should be a governing affection formed by that truth. As it is said later on in the passage quoted from: "They who are in Divine ideas never come to a stand in the objects of the external sight." They "do not come to a stand in the objects of the external sight," nor with the objects of the other senses-not if their ideas are formed by the Divine things of revelation.

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     From and in the external objects and actions they see internal things-internal values and internal possibilities. Thus this that has been called to attention in regard to seeing the Lord's power and order within the majesty of the firmament and in the least beauties of nature can be applied to seeing the particulars (intricacies) of His providential leading in the dramatic representations of human life and its problems. When we seek recreation and relaxation in such presentations, let us not merely "come to a stand in the objects of the external sight."
COMMUNICATION, CONJUNCTION AND APPROPRIATION 1970

COMMUNICATION, CONJUNCTION AND APPROPRIATION       Rev. LORENTZ R. SONESON       1970

     A Holy Supper Address

     The Holy Supper, we are told, is an external of the church which has in it an internal, and through the internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord.*
* AC 4211.     
     What are the externals of this sacrament? These are basically the eating and drinking of the elements. The ritual added to this act is intended to emphasize its holiness and to prepare the partaker. Approaching the altar in groups, or tables, reenacts the first communion service, when the Lord administered it to His disciples at the Last Supper. Receiving the bread and wine on bended knee expresses the humility and thanksgiving one should feel during the sacrament. The celebrant who prepares and offers the elements is a representative of the Lord, for the Lord alone can feed His people.
     It is important to understand clearly what is meant by the eating and drinking of the elements in this most holy act of worship. Certainly the physical act of taking in sustenance for the body is not alone significant; rather, it is a symbolic gesture: the body and the mind focused on the meaning of the sacrament. It is the external united with the internal that makes the act a holy one.
     In addition, the Writings tell us that the Holy Supper is a representation of a way of life. One definition given is this: "By eating in the Holy Supper [is] meant to have communication, to be conjoined, and to appropriate to one's self."* In addition, we are told that the Holy Supper is a sacrament of repentance, and thence introduction into heaven.**

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We are asked to look to the Lord, but at the same time, one is to examine oneself, to know and acknowledge one's sins, to make supplication to the Lord, and to begin a new life.
* AC 2187: 3.
** DP 122.
     Self-examination plays an integral part in one's preparation for the Holy Supper. It is a prerequisite before there can be any communication, conjunction and appropriation. It is the beginning of repentance, which, in turn, precedes reformation and regeneration. It is the crucial role played by man before the miracle of the Lord can take place in any individual. It is the initial step after which all else can follow.
     Unfortunately, it is not an easy task to perform. A commonly mistaken substitute for genuine self-examination is the general feeling of guilt that occasionally overshadows our lives. Nearly all of us experience emotional waves of humility and inadequacy that temporarily pass over us. We sense our own shortcomings and weaknesses, in a general way. This state may stem from a series of personal failures in our own endeavors, or perhaps from a feeling of self-pity when we have fallen out of favor with our fellow man. Often we feel rejected and debased after receiving a severe criticism, especially when it is justified.

     But these feelings of dejection are not to be confused with genuine self-examination. Constructive reflection on one's life comes when we seek the light of truth to shine into our lives, to focus on one particular evil. It requires a concerted effort to examine the Scriptures, the Commandments, and then turning them toward our actions, our thoughts and motives to reveal what disorders can be spotted. In a sense, self-examination is a form of communication. It is communicating with oneself. It is the connecting together of the enlightened understanding with hidden loves.
     Genuine self-examination requires objectivity, and above all, honesty. If our first analysis leaves us convinced that we have kept the Commandments from our youth up, then we are asked to look further. Just as we can commit adultery by looking upon another with lust, so can we disobey the other Commandments in our thoughts. With practice in self-examination, we can look deeper into our motives, our loves, and discover disorder.
     Once an evil has been recognized, we are asked to admit to ourselves that it is truly a sin against the Lord. Everything within our native will at this point will strive to justify its existence. Countless reasons will appear in the understanding explaining its presence.

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It may be accounted for through heredity, or a bad habit picked up in childhood, or perhaps a condoned custom of our environment.
     At this point, the hells will use every diabolical means at their disposal to excuse the presence of the evil in us. We claim ignorance of the spiritual law; we feel it is justified in the circumstances; or it is a necessary permission in a particular case-all are favorite falsities that appear in the understanding. All diversions are called on to avert one's attention from the fact that it is an evil and a sin against the Lord.
     If one is genuinely seeking truth for the sake of using it in self-examination, then the truth will be effective. One will be affected by truth; that is, if one is in the affection of truth. If man wills to do what is true, then he will begin to shun what is false or evil. This requires supplication to the Lord for the strength to shun it. As-of-self initiates the shunning of the exposed evil, but acknowledgment of the Lord, who alone can fight against it, is equally necessary.
     We are prone to error in this phase of repentance. We may admit to an evil, such as malicious gossip. We might have seen how it has done harm to someone, firmly deciding we will cease from doing it again. Perhaps we are successful in holding our tongue, resisting the temptation to slander another. But unless we beseech the Lord to remove the desire from within us, the root of the evil remains imbedded in our lives. The Lord alone can remove the desire to do evil, moving it to the outskirts of our active loves. Although no evil is ever completely removed from man, God can free us from its power.

     Another error that aborts our efforts comes in shunning an evil as a sin against society, but not against the Lord. Keeping the law of the land from a motive other than heeding the Decalogue leaves the desire to do evil untouched. Evils must be shunned as sins against Divine order if the Lord is to be effective in helping us.
     But when the effort is made to abhor an evil act or thought because it is contrary to His Law, then the Lord enters into man and begins to combat the hells within him. He begins by assisting him in shunning the external evil. At the same time, He exposes the evil desire in the internals and lessens its hold. This entering in to men by the Lord is called conjunction. The Lord conjoins Himself with man's desire to fight the hells.
     Finally, as the evil in our will, and its associate falsities in our understanding are set aside, the light of His truth can enter into our minds as it never had before. The next step in repentance can then be taken. This is to begin a new life. The light of revelation indicates the alternative steps to make instead of those dictated by evil loves.

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Truths are offered to man, but it appears to man as if he is 'discovering' them. He develops an appetite for doctrine; he longs for more knowledge of spiritual truths. In his work of repentance he draws from the well of living waters. He thirsts for the fermented wine that the Lord alone can give from His Word. This, we are told, is to appropriate to oneself the food coming down from heaven.
     Returning to our original definition of the Holy Supper, then, we come to see the relationship between this most holy act of worship and the doctrine of repentance. "By eating in the Holy Supper [is] meant to have communication, to be conjoined, and to appropriate to one's self." Self examination is searching for the light of heaven to enlighten our lives. We ask that the angels draw near and communicate their light to our hearts. At the same time, we are lifting our understanding up into the light of heaven, to see with the angels. We are in communication with the heavens.
     When we recognize a single evil as a sin against the Lord, and begin to shun it in our lives, the Lord draws near unto us and joins with us in our efforts. Our humility and genuine acknowledgment of His power are what conjoin the Lord with us. Our endeavor to follow His Commandments is what conjoins us with the Lord.
     Lastly, as we partake of His truths in our daily lives, we are being fed with the everlasting food which builds the spiritual man. We are appropriating His Bread and His Wine, just as surely as we take in the elements of the Holy Supper.
     Concerning this we read: "The man who is in what is holy, when he receives the bread of the Holy Supper, does not then think of bread, but of the Lord and His mercy, and of those things which are of love to Him, and of charity toward the neighbor, because he thinks of repentance and amendment of life; but this with a variety, according to the holiness in which he is, not only as to thought but also as to affection."*
* AC 4217.
     And the communicant knows that "actual repentance is to examine one's self, to know and acknowledge one's sins, to make supplication to the Lord, and to begin a new life. If this be done at stated times; for instance as often as a man prepares himself for the communion of the Holy Supper; and if he afterwards abstains from one or more sins, which he then has discovered in himself, it is sufficient to initiate him into actual repentance; and when he is in that, he is on the way to heaven, for then from natural he begins to become spiritual, and to be born anew of the Lord."*
* TCR 528, 530.

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END OF THE GLORIFICATION 1970

END OF THE GLORIFICATION       Editor       1970



     
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     The approach of Easter invites us to consider anew the glorification of the Lord's Human. How the Lord made the Human in Himself Divine, and the Divine Human, is indeed the supreme doctrine; and we shall fail in appreciation and understanding of it unless we realize that the glorification was not an end in itself. That is the testimony of Scripture, and it is also the teaching of the Writings.
     By glorification is meant union; and the Lord, when speaking of His union with the Father, spoke immediately and without a break of His conjunction with the human race, because this was the cause of the union. In the union of Himself with the Father, of the Human Essence with the Divine Essence, the Lord had in view the conjunction of Himself with the human race. This was His end, the Writings say, and this He had at heart because it was His love; which was such that the salvation of the human race, as beheld in His union with the Father, was His inmost joy.
     It is of doctrine that the conjunction of the Supreme Divine with the human race was effected through the Lord's Human made Divine, and that this conjunction was the cause of the Lord's coming into the world. Thus the Lord did not come only to make the Human in Himself Divine. When the human race had been separated from the Divine, so that there was disjunction, and even the faith of love in the Lord who was to come had perished, so that there was no longer any medium of conjunction, the Lord came into the world, and glorified the Human which He assumed therein, in order that conjunction might be restored and salvation be renewed. This was the end of the glorification.

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LORD THE REDEEMER 1970

LORD THE REDEEMER       Editor       1970

     In the risen Lord we worship the Redeemer. The essential idea here is that the Divine Human is the Redeemer and that Human is the Divine love in human form. It was the Divine love that became incarnate in Jesus Christ, from which He fought and conquered, and from which He glorified His Human to the end that He might save those who believe in Him and do His will. Unless this is understood, the most vital truth of the Lord's birth and resurrection will make no impress on our minds.
     On this point the Writings are clear. They say that Jehovah and the Lord are one and the same, that the Lord the Redeemer is Jehovah in the Human. It was Jehovah God Himself, they teach, who descended, assumed the Human, and became Man and also the Redeemer. He did this according to His own Divine order, and the Human by which God sent Himself into the world is the Son of God. That is, the Human by which He redeemed men was not only conceived but was born of Jehovah.
     It is of the essence of the Divine love to be one with those beings whom it has created, and therethrough to make them happy from itself. When the dominance of the hells and the state of men resulted in disjunction, conjunction could no longer be effected by the Divine itself- the Divine love or good. But Divine truth from Divine good could and did restore the possibility of conjunction, and thus effect redemption. Therefore Jehovah descended as Divine truth, which is the Word, but did not separate the Divine good. The Human by which He sent Himself into the world is a body of Divine truth, but the Divine good was within as the soul of that body, and with that soul it was united.
     At this time we celebrate also the Lord's glorification, the union in Him of the Human with the Divine and of the Divine with the Human, It was to effect this union that Jehovah God sent Himself into the world; but the cause of the union, as has been noted, was the conjunction of Himself with men in His Human, and therein their conjunction with the Divine, which was His end and His love. Thus it was Jehovah Himself who bowed the heavens and came down, and then ascended on high, leading captivity captive.
WE HAVE SEEN THE LORD! 1970

WE HAVE SEEN THE LORD!       Editor       1970

     It is noteworthy that the post-resurrection appearances of the Lord were made only to the apostles and to some drawn from the larger company of His disciples. He neither showed Himself to the multitude nor confronted His judges dramatically in the Sanhedrin or the Praetorium.

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It was only some among His followers who could say: "We have seen the Lord!" Others, who would have been compelled by direct sight of Him, were free to accept or reject the testimony of the apostles, according to what was in their hearts.
     Agnostic critics have been quick to exploit this. They have alleged that the Lord's resurrection, unlike His death, is not an historical event but a "faith experience," and that it is therefore simply not the kind of thing with which the historian can deal. Yet the reluctant belief that would have been forced by objective sight of the Lord would not have prepared for reception of genuine faith those who were not already disposed to believe. Such faith is grounded in the interior sight of truth which love imparts, and it alone receives eternal life. As the Lord said to Thomas: "Because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed."

     So it is also at this day. It is our belief that the Divine Human-the Human which the Lord fully glorified on the cross, and in and with which He rose the first Easter morning-has come again into the world in the Heavenly Doctrine. Of this, the Second Coming, there is no tangible proof whatsoever-no evidence that would satisfy the sensual mind. Yet it is not on palpable proof that the faith of the New Church is built. The Second Coming has taken place in time, even if it cannot be authenticated as can other historical events, and even though it must take place with every individual who is regenerated. In the Writings the Divine Human is with men. It is true that it can be seen only with the eyes of love and faith, even as the Divine Human could be seen after the Lord's resurrection only with the eyes of the spirit; that the fact can be believed only on the testimony of the self-evidencing reason of love and of truth. But in this is preserved the freedom of men: that freedom which must qualify the consent which is the essential of conjunction with the Lord.
ERROR IN TRANSLATION NOTED 1970

ERROR IN TRANSLATION NOTED       NORBERT H. ROGERS       1970

     Editor of NEW CHURCH LIFE:

     My attention has been drawn to an error in the Tafel-Whitehead revised translation of Apocalypse Explained (Swedenborg Foundation) which I think is of sufficient significance to be noted in NEW CHURCH LIFE.

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     The error is in Apocalypse Explained 183: 10, where the Latin reads (my italics): "Et quia Divinum Verum procedit ab Humano Domini glorificatio, et non immediate ab Ipso Divino Ipsius, quia hoc in Se ab aeterno fuit glorificatum...
     The revised translation is (again, my italics): "And as the Divine truth proceeds from the glorified Human of the Lord, and not immediately from His Divine Human Itself, for this was glorified in Itself from
eternity. . ."
     The phrase "ab Ipso Divino Ipsius" should be rendered "from the Divine itself," literally "from the Divine Itself of Itself; not "from His Divine Human Itself." In brief, the word, "Human," should be struck out. Otherwise the translation is neither correct nor meaningful.
     The earlier, Samuel Worcester translation of this passage is quite correct.
     
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Editor       1970

     PARTIAL SCHOOL CALENDAR: 1970-1971

     Ninety-fourth School Year

     1970
Sept.     9     Wed.     Faculty Meetings
     10     Thurs. Dormitory students must arrive before 8:00 p.m.
           College Registration: local students
           Secondary Schools Registration: local students
     11     Fri.     College Registration: dormitory students
          Secondary Schools Registration: dormitory students
     12     Sat.     8:00 am. All student workers report to supervisors
          3:00 p.m. Opening Exercises (Field House)
          3:30 p.m. Lawn Party (Field House)
          8:30 p.m. President's Reception (Field House)
     14     Mon.     Classes commence in all schools
Oct.     16     Fri.     Charter Day
           11:00 am. Charter Day Service (Cathedral)
           9:00 p.m. President's Reception (Field House)
     17 Sat. 7:00 p.m. Charter Day Banquet (Field House)

Nov. 25 Wed.     Thanksgiving Recess commences after morning classes
     29 Sun.     Dormitory students must return by 8:00 p.m.
     30 Mon.     All schools resume classes
Dec.     4 Fri.     End of Fall Term
     7 Mon.     Winter Term commences in all schools
     18 Fri.     Christmas Recess begins for all schools.

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Church News 1970

Church News       NORMAN HELDON       1970

     HURSTVILLE, AUSTRALIA

     The last few months, while not bringing startling growth, have shown a solid continuance of all the uses of the Society, while the pastor meets with some success in his efforts to reach out to those whose minds are receptive of the Heavenly Doctrine. His radio program continues, with encouraging response, and talks are given to groups of interested people.
     The beautification of the exterior of the church building has been completed. An attractive solid coating covers the old fibro-cement, and the rest is painted. New tiles cover the porch. There are changes planned for the inside, too. A gold material has been chosen for new curtains to enclose the chancel. The organ is to be motorized, to make playing easier.
     There has been a steady trickle of newcomers at church services. Some, however, are from distant suburbs of this fast-growing city. We were delighted to see several New Church people from overseas, the most recent being Lee Moorhead of Bryn Athyn and John Carle from Philadelphia, both on R and R leave from Vietnam. John turned up just in time for the Christmas Day service. Miss Edith Winkler returned from Bryn Athyn and spoke most appreciatively of her stay and studies there. Talking of students, Gai Simmons, of Hurstville, was given a party and a great send-off when she left for the Academy. Her letters since make us all want to go.
     Theta Alpha ladies gave a supper in November, when the Rev. Douglas Taylor spoke on New Church education. Slides showing Academy and Bryn Athyn scenes were shown, and later on one of the visiting ladies asked when there would be a Bryn Athyn in Australia.
     The beautiful time of Christmas came round again. Its celebration was more full and delightful because of sermons preached earlier in December which helped us to understand the Lord's reasons for coming on this earth. On the Sunday before Christmas the pastor, meeting the objection that the infant Jesus could not have been at the same time the Governor of the universe, showed that His Divine soul was both in the world and in heaven, and was not bound by space and time. On that Sunday evening the very fine slides collected by Mr. and Mrs. Noel McQueen were shown. Later, on the lawns outside, near an illuminated fir tree, we sang Christmas carols to the accompaniment of young guitarists.
     Just failing to appear on the scene for Christmas, Stephen, the infant son of the Rev. and Mrs. Douglas Taylor, made it by Saturday, December 27. On the same day Barry and Christine Ridgway arrived from Canberra for a weekend visit. They said it was a delight to attend a service again. It was a happy occasion in another way also. Mr. Stanley Grocott, who first learned of the New Church through the radio program, was baptized.
NORTH OHIO CIRCLE 1970

NORTH OHIO CIRCLE       CHARLES P. GYLLENHAAL       1970

     The approach of the 1970 Assembly reminds us that the North Ohio Circle has not contributed to the columns of New Church Life since the 1966 Assembly.
     Many changes have taken place in the Circle during the past four or five years. The most notable change has been in the average age of those associated with the Circle. For many years North Ohio was noted for the "maturity" of its small group of members. The congregation has now grown to more than fifty, with one half of the number being children and young people, including six students away from home.

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     This development has created new challenges and new activities. Our pastor, the Rev. Erik Sandstrom, spends one weekend a month in the area, conducting doctrinal class on Saturday evening and Divine worship, with a talk for the children, on Sunday morning. To this we have now added a Sunday school program, using the General Church Religion Lessons, before the monthly service. Nineteen children, divided into five classes, take part in this program.
     In addition, for several years we have held lay services once a month between Mr. Sandstrom's visits. These are children's services, conducted by members of the Circle on a rotating basis.
     A big challenge has been to find a suitable "semi-permanent" home-one we could rent, centrally located, with room for five classes, and a reasonable piano. For a number of years we rented a Women's Club, which worked out nicely. The ladies, however, re-decorated their building, and invited our Circle, with all its children, to go elsewhere. There followed a series of experiments: school gymnasiums with basketball nets in the background, school music rooms with pianos that tended to collapse, and other grotesque situations, including one auditorium so large you would not have known we were there. The best solution was a nicely decorated and carpeted room in a new Holiday Inn, centrally located. This worked well until we found that the Junior Chamber of Commerce could evict us at the last moment, by outspending us.
     Shortly after an incident like this Dr. Owen Reeves, whose farm is near the Holiday Inn, having heard of our predicament, called to say that the Board of Trustees of the local Convention society wanted to work out some way for us to use their church, the Swedenborg Chapel-a modern building centrally located and with a lovely chancel with some furnishings which date from the early days of the church in Cleveland.
     The first arrangement consisted of the Convention's Sunday adult class and service being held in one part of the church, with our children's classes in other parts of the building. The General Church service would follow, the hope being that the Convention people would be able to attend if they wished. Unfortunately a time-lag developed between the end of the Convention service and the beginning of Mr. Sandstrom's service, making it difficult for the Convention people to attend the late-beginning General Church service. They therefore decided to discontinue their class when Mr. Sandstrom is in Cleveland so that it would be easier to attend our service, and we re-adjusted our schedule to begin the service at 11:15. If the Christmas service is any indication, this appears to be a good program. The addition of our Convention friends added greatly to the sphere of the service and the quality and intensity of the singing. It seems to have made both groups feel that they do not belong to such a small church after all. Certainly the consideration and friendliness shown by the Convention Board and the members of their congregation are in the New Church tradition. We hope that, in addition to the small fee we pay, we are contributing to their church life.
     In addition to scheduling our monthly service and lay service, the Swedenborg Chapel has a visiting minister each month, regular weekly classes and service and other events. Their effort to fit us into their busy schedule is much appreciated.
     The big event in recent years has been the episcopal visit in the spring of 1969. Bishop Pendleton arrived on a Friday evening in time for a reception at the lovely home of Helena and Ollie Powell in Shaker Heights, east of Cleveland. An inspiring banquet was held on Saturday at the aforementioned Holiday Inn, with Divine worship the next morning at the same location. What it means to a small circle to have the Bishop spend the weekend, address the banquet, and conduct Divine worship on Sunday, this can be appreciated only by other small circles which have been visited by Bishop Pendleton.
     His visit, and other fortunate things that have happened, make us dream even more of a New Church future in North Ohio that can only get bigger and better. We have been blessed by having a number of New Church families with young children move into the area.

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We expect and ask for more.
     The latest to move here is the Peter Synnestvedt family. Mr. Synnestvedt is a professional musician, who both teaches in a local college and plays in a local city orchestra. He naturally does wonders with the organ at the Swedenborg Chapel. He also has a great interest and much experience in distributing the Writings through newspaper advertising. He has obtained the funds and the books through the Swedenborg Foundation and is about ready to attack Cleveland.
     This could keep members of both New Church groups in Cleveland busy for quite some time to come. At least it is an indication that more young people should look to North Ohio as a New Church center full of challenges and opportunities for those ready to work for the future of the church.
GENERAL CHURCH 1970

GENERAL CHURCH       Editor       1970

     Mr. Erik Emanuel Sandstrom, a second-year student in the Academy of the New Church Theological School, was recognized by the Bishop as a candidate for the priesthood at the beginning of February.
     Candidate Erik Emanuel Sandstrom will assist and gain experience of pastoral work this summer in the Kitchener and Pittsburgh societies, respectively.
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH        Editor       1970

     The Board of Directors of the Academy of the New Church has approved the appointment of Mr. Gregory L. Baker of Toronto to the College Faculty to teach Physics and Mathematics, commencing in September, 1970.
     Resignations have been received from the following:

     Mrs. W. Allen (Eunice Price) Smith, as Housemother of Alice Grant Hall (College Women's Dormitory), effective at the end of the school year or when a replacement has been found.
     Mrs. Denis M. (Sandra Cooper) Kuhl, from the Physical Education Department at the end of the school year.
     Miss Greta L. Doering, from the Faculty of the Girls School (English, Speech and Drama), at the end of the school year.

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CORRECTION 1970

CORRECTION       Editor       1970



     Announcements





     Marriage

     Synnestvedt-Nelson.-At Bryn Athyn Pennsylvania, January 11, 1970, Mr. Hubert Synnestvedt and Mrs. Patricia (Conerton) Nelson, the Rt. Rev. Elmo C. Acton officiating.

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TWENTY-FIFTH GENERAL ASSEMBLY 1970

TWENTY-FIFTH GENERAL ASSEMBLY       Editor       1970

     Bryn Athyn, Pennsylvania

Tuesday, June 16, to Friday, June 19, 1970, inclusive

President's Reception:
     Monday evening, June 15, 8:30 p.m.*
Commencement Exercises:
     Tuesday morning, June 16*
Registration:
     Tuesday afternoon, June 16
First Session:
     Tuesday evening, June 16
Banquet:
     Friday evening, June 19

     Accommodations will be available Monday night, June 15. Catered meal service begins with the Tuesday evening meal. Those arriving for Academy events may obtain meals at the C & S Club for a small additional charge.

Robert H. Asplundh, Chairman
2700 Alnwick Road
Bryn Athyn, Pa. 19009

Adele Gladish (Mrs. Richard R. Gladish)
Housing and Registration
2941 Marlin Road
Bryn Athyn, Pa. 19009

Geoffrey Cooper, Treasurer
2685 South Avenue
Bryn Athyn, Pa. 19009

     * All Assembly guests are cordially invited to attend the President's Reception and the Commencement Exercises of the Academy schools which will immediately precede the Assembly.

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WHAT DEFILETH A MAN 1970

WHAT DEFILETH A MAN       Rev. ELMO C. ACTON       1970


APRIL, 1970
No. 3

     "There is nothing from without a man, that entering into him can defile him: but the things that come out of him, these are they that defile the man." (Mark 7:15)

     The Pharisees were a sect that rigidly observed their traditional interpretation of the Mosaic Law; therefore, on seeing the disciples of Jesus eating with "unwashen hands"-an act strictly forbidden by their interpretation-they asked Jesus why His disciples walked not according to the tradition of the elders. Jesus answered: "This people honoreth Me with their lips, but their heart is far from Me." It is evident that the Lord here refers to the Pharisees' departure from the true spirit of the Law by their strict obedience to the traditions of the elders. They made the Law of no effect by their vain traditions. Having thus admonished the Pharisees, the Lord called the people together and instructed them concerning the true life of religion. He taught them that true worship does not consist in external acts-in that which comes from without-but in the thoughts and intentions of the internal man-in the things which come out of man. "There is nothing from without a man, that entering into him can defile him: but the things which come out of him, these are they that defile the man."
     In the interior natural or moral sense, these words obviously mean that acts themselves, in so far as they do not proceed from love, do not condemn a man, but only those acts which proceed from evil thought and intention. Also that the evil things taken in by means of the senses, such as the hearing and seeing of evil, are not appropriated to man, but only those things which, having so entered, delight his imagination and from it proceed into act. In this way the evils that have entered become his own, and proceed from his heart.

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By these he is defiled. No manner of evil whatever that enters into a man from without can defile him, as long as he does not delight in dwelling upon it, and from delight bring it forth into act whenever external conditions permit, that is to say, in so far as he is not restrained by external fears. The same teaching can be applied to the appropriation of good; for there is nothing from without a man, that entering into him can purify him: but the things which come out of him, these are they that purify the man. A life according to the letter of the Law, which is the carrying out of the Law in act, without thought and love being present in the act, does not contribute to man's salvation. So also, whatever of good flows into man by means of the senses, does not become a part of his life unless it again flows from the heart into act, for what so proceeds is from the man himself.

     The spiritual sense of these words treats of the means whereby man appropriates evil to himself, and consequently how good is appropriated to him. Man is man by virtue of his being able to will and to understand, and not from his being able to understand apart from willing or to will apart from understanding; therefore that only which proceeds from both the will and the understanding is added to his life.
     Nothing of good or evil is with man from himself. All good inflows from the Lord through heaven, and all evil inflows from hell. Man, however, feels good and evil to be his own, and this in order that he may receive a heavenly proprium; for nothing is appropriated to man except what he does as from himself. Thus, if a man does evil believing it to be his own, he thereby appropriates it to himself, and it is with difficulty removed. It is principally the evil that inflows into man from the hells that is meant in the spiritual sense by that which comes from without; consequently, the further reference is to the good that inflows from heaven. Evil inflows with man into his evil will, received through heredity, and from this into his understanding or thought, where it is either received or rejected. If it is received in the thought, and from thence put forth into act, it is then appropriated; but if it is cast out from the thought, the fact of its having entered does not defile the man. All man's conscious life is in his understanding and its affections. The understanding is the only indication we have of our spiritual state, for by means of it the will acts, and in it the intentions of the will are seen. It is with the intentions of the will, as manifested in the understanding, that our spiritual battle is waged.
     This does not mean that we can be regenerated by means of merely thinking concerning the goods and truths of heaven, for the understanding determines only the form of man's life; the love or will is the very life itself, and unless this is regenerated or made new the man is not saved.

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The will, however, flows into man's conscious thought according to the state or quality of the understanding, and by it acts in the body. Now because the will and the understanding are in part separated, man is able to induce a heavenly form upon his understanding, into which form the hells, through the evil heredity, cannot flow, but into which the Lord inflows through heaven and endows the man with a new will. This heavenly form can be induced upon the understanding only by means of the truths of Divine revelation, which constitute the order of heaven on the natural or external plane. Therefore the state of the understanding alone does not indicate man's spiritual welfare, but the state of the will as seen in the understanding, in whose light, if it be heavenly light, the evils of the old will may be seen and cast out.

     In Matthew, where the same teaching is given, it is said: "Whatsoever entereth in at the mouth goeth into the belly and is cast out into the draught. But those things which proceed out of the mouth come forth from the heart, and they defile the man." The mouth represents the thought of the understanding, which receives all manner of spiritual foods, good and evil. The belly signifies the power of the understanding to make a judgment concerning these foods, and to cast out those that do not contribute to its ends. By, "those things which proceed out of the mouth come forth from the heart," is meant that whatever comes forth from the understanding into act comes forth in the first place from the will or love, for by the heart in the Word is signified the will.
     Man has no direct control over the influx of evil loves and affections which, when received in the understanding, arouse evil thoughts and intentions, and it may therefore be said that man has no power to control the thoughts that arise in his mind. But because his understanding is separated from his will, he does have the power to make a judgment concerning the things that inflow, and according to the form of his understanding and the presence of heavenly affections in it, such will his judgment be. The evils that are present with a man by virtue of his heredity do not defile him; that is to say, he is not condemned because of them, since he has not received them in freedom. They do condemn him when he appropriates them to himself by meditating and willing them. So also, the evil thoughts that enter the understanding through heredity are not attributed to him and do not defile him. "There is nothing from without a man, that entering into him can defile him; but the things which come out of him, these are they that defile the man."

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     During the entire process of man's regeneration evil thoughts enter his understanding, because during this time the old will and the natural memory into which it acts are still active, and are not removed until a new will is given to man by the Lord. Many who are regenerating are troubled unduly because they are continually infested with thoughts of hatred, revenge, deceit, adultery and pride, but let them know the teaching of the Writings: "Nothing is appropriated to man that he only thinks, yea, nor what he thinks from willing, unless at the same time he wills it in such a degree that when opportunity arises he does it."* There is nothing from without a man that entering into him can defile him. In fact, it is necessary that evil thoughts should so enter that man may see the evils that reside within him, and thence reject them: "It must be known that man cannot be purified from evils and the consequent falsities unless the unclean things that are in him come forth as far as into the thought, and are there seen, recognized, discerned, and put away."** These evil thoughts are appropriated to a man when he allows them to remain actively in his thought, and then the will through the understanding puts them forth into act. When evil thoughts, aroused by the influx of evil affections from hell, are thus put away, which can be done only by an understanding formed according to the order of heaven, that is to say, which has received its quality from the truths of the Word, then room is made for the influx of goods and truths from heaven, and in this way the old will is removed by the Lord and man is given heavenly loves which make one with his thought. At this time the old will is so far removed that nothing from it can flow into the understanding, for the understanding is made one with the new will. So it is that the angels are not continually infested with evil thoughts.
* DP 80.
** AE 580: 3.

     It must not be thought from this teaching that there is no harm in dwelling upon evil inflowing into the understanding from hell. For when a man dwells on a thing in his mind, this indicates that he has delight in that thing and will do it when opportunity arises; and he thus appropriates it to himself, for it then proceeds from the heart-from the will or love which manifests itself in the intentions of the thought. When evil thoughts are aroused in the understanding they must immediately be put away, must be cast into hell from whence they came. When we dwell on an evil thought, and perceive delight in contemplating it, we conjoin it to the evil affections of the old will, and to some extent appropriate it, so that it becomes hard for us to remove; for it then proceeds from the heart and defiles a man.

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     "The evil which inflows into the thought from evil spirits does not at all hurt man if he does not receive it; but if he receives it, and carries it over from the thought into the will, he then makes it his own; and in this case he goes over to the side of the infernal spirits and draws back from the angels of heaven."* The same teaching must be applied to the appropriation of good from the Lord. Good from the Lord continually inflows with man into the thoughts of the understanding when the understanding receives truths from the Word. But these goods, as long as they are only retained in the thought, are not appropriated to the man. It is not until man-from the continual retention of them in the thoughts of his understanding, and then by a life according to them - appropriates them, that they become a part of his heavenly proprium. The will is first purified by means of the understanding, in the way just spoken of, then the understanding is purified by the will, and then the will puts itself forth by means of the understanding; for those things that come forth out of the mouth come forth from the heart, and they defile a man. But if they be good things from heaven they purify him.
* AC 8910.
     Let no one think, therefore, that he is regenerated by externally obeying the truth, nor even by thought and understanding added to obedience. The will is the verimost life of man, and until man wills and loves the Lord's commands he cannot be regenerated. Also, let no one think that evil or good comes from himself; for if he so thinks and acts concerning evil he appropriates it to himself and becomes a hell in a least form, and if he so thinks and acts concerning good he appropriates good to his own evil ends and thus defiles it. If, however, he believes all evil is from hell, he must necessarily believe also that all good is from the Lord, and he will reject the evil and will be endowed by the Lord with a new will and become a heaven in least form. Amen.

LESSONS:     Isaiah 29: 9-24. Mark 7:1-23. AC 6308-6309.
MUSIC:     Liturgy, pages 450, 440, 503.
PRAYERS:     Liturgy, nos. 66, 86.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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.

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DIVINE HUMAN FORM AND THE SERIES OF THE WORD 1970

DIVINE HUMAN FORM AND THE SERIES OF THE WORD       Rev. GEOFFREY H. HOWARD       1970

      (Presented to the Council of the Clergy, Bryn Athyn, Pa., January 21, 1970.)

     It is the universal teaching of the Writings that the Word of God has an internal sense, which is within the letter as the soul is within the body.* It is said that "the things which are in the internal sense follow together in a continuous series."** While we accept this statement as true, it is the unceasing quest of the rational mind to see how it is true, to see the nature of its continuity, to see this continuous form which is within the Word of God.
* SS 5.     
** AC 2654.
     The task is by no means easy. We approach the subject mindful of the fact that the spiritual sense of the Word (that sense of the Word which exists in heaven) is opened by the Lord alone. It is opened when the mind is in the doctrine of genuine truth, when it is in a true knowledge of correspondence, and when it is in a state of enlightenment from the Lord.* The result may scarcely lend itself to natural expression. But while this may be true, we find that the expositional works of the Writings explain something of the spiritual sense, as it exists in heaven. They explain it in terms of rational appearances, and thus accommodate that sense to natural language as far as is possible. This is what the Writings call "the internal sense." The Arcana Coelestia expounds the internal sense within the books of Genesis and Exodus. It is shown that there is a series concerning the Most Ancient and Ancient churches within the first eleven chapters of Genesis. Then the series turns to the Lord's glorification. This continues for several chapters. Then follows a series dealing with the particulars of man's regeneration, followed by an account of the various states that develop and exist within the church.
* Verbo 58.
     But the internal sense is said to be continuous from the beginning to the end of the inspired Word. Our endeavor is to find principles which relate to the nature of the continuity of the internal sense.

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     Subjects Contained in the Internal Sense

     In many places the Writings give examples of the subject-matter which is contained in the internal sense of the Word. Inmostly, within the Word in its first origin, is that sense which is "purely Divine, which does not appear to any man nor indeed to any angel."* Below this, however, the subjects of the internal sense are set before angelic and human comprehension. We are taught that "the Word in its internal sense treats of nothing else than love to the Lord and love toward the neighbor."** In other places it is taught that the supreme sense, or the celestial sense, treats of the Lord, while the spiritual sense treats "of the Lord's kingdom in the heavens," and the literal sense of the Lord's kingdom upon earth.*** In yet other places it is taught that the internal sense treats inmostly of "the Lord's glorification, His kingdom, the church, the regeneration of man."**** All of these various subjects which are contained in the internal sense must, of course, be viewed under the general teachings concerning accommodation whereby truth Divine is presented in the three heavens and on earth. If we are to see anything of the series of the internal sense it is necessary to try to view each particular subject "in one mental view."*****
* AR 959.
** AC 3427, 9841.
*** AC 3439, 1965, 2135, 3245.
**** AC 5249, 5398, 6827.
***** AC 2343.

     It is revealed that within the letter of the Word lie six degrees of "truth Divine."* The first two degrees are said to be above angelic understanding, while the third is accommodated to the understanding of the highest heaven. The fourth is accommodated to the understanding of the middle heaven, and the fifth is accommodated to the lowest. The sixth degree is the sense of the letter of the Word, and is accommodated to the understanding and perception of man. This is a key passage for understanding the structure of the interior senses which are contained in the Word.
* AC 8443.
     Within each of the three degrees of truth Divine in the heavens a continuous series exists. Thus the celestial sense, which has relation to loving the Lord, would be continuous in itself. The spiritual sense, which has relation to loving the neighbor, would also be continuous in itself. Then in the lowest heaven the celestial-natural, and the spiritual-natural sense, which primarily teaches the love of obedience, would be continuous in itself.* Because the Word is so accommodated to the heavens, angelic wisdom can become perfected to eternity.

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Now the written Word on earth serves as the basis, containant and support of the interior senses. Thus the Word on earth contains within it the whole of angelic wisdom, and indeed, the Divine wisdom of God Himself.
* AC 4279.
     The Divine love and the Divine wisdom of God are in themselves unchanging. The Divine love that created is the same love that assumed a Human in the world and wrought a redemption for the fallen human race. Both of these Divine operations were effected by the Divine love operating through the Divine wisdom. It was the conditions that existed in the spiritual world and on earth that caused the creative love to become manifested in acts of redemption. The point that we are here making is that in the beginning only the creative aspects of the Divine love were manifested. Indeed the men of the celestial church still had to be regenerated, but this pristine form of regeneration was nothing more than the Lord's work of creation for heaven. It is revealed that if the Most Ancient Church "had remained in its integrity, the Lord would have had no need to be born a man."* Thus if the Most Ancient Church had not fallen, there would have been no need for the Lord to assume a Human from Mary, nor for Him to have glorified that Human. But man did fall, and the Lord did come and glorify His Human. It is this Divine process of glorification which comprises the inmost sense of the Word. But the glorification may be regarded as the creative love of the Lord working to restore order after the advent of evil. Because of the glorification, and of the consequent acts of redemption, it was once again made possible for man to come to love the Lord and to love the neighbor. Hence the Word contains a series pertaining to the Lord's glorification, and a series pertaining to love to the Lord and love to the neighbor-the series of human regeneration. Thus we can say that the Lord's glorification and man's regeneration are the two most universal processes contained within the series of the internal sense.**
* AC 2661.
** AC 6827, 5249.

     Now when we consider these two processes, it is apparent that they both involve progression and activity. Each presents a process which is intended to be seen as being dynamic and living. The purpose of the Word is that from a knowledge of its ordered truths man might be inspired to introduce their order into his life from a love for them. To this end the process of regeneration is presented in the Word as an ordered sequence of related truths. They are "truths of faith from love" which are "truths which love dictates, thus which derive their being from love. These truths are living, because the things which are from love are living . . . .

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The whole of the Word is doctrine of such truths; for in its spiritual sense the Word treats solely of things which belong to the Lord and the neighbor, thus which belong to love to the Lord and toward the neighbor. It is from this that the Word is living."*
* AC 9841.
     To make the Word living, the Lord caused it to be written in a form that was dynamic, in terms of an historical sequence of events, made up, and actual. Hence the form of the historical portions of the Word. The same is true of the Psalms and of the Prophets. Their emphasis dwells upon the ever-changing state of the Jewish Church, and the preparation for the Lord's coming. Thus it is apparent that in both the historical and prophetical sections of the Old Testament a series of progression exists. The series which exists in the sense of the letter is the containant and support of all other series which exist in the various degrees of the internal sense. Interior truths were revealed in the New Testament and in the Writings. Both of these revelations are also written in terms of dynamic appearances which are intended to inspire the motivation of man to seek after the things of heaven.

     The Origin of Series in the Word

     In order to investigate the origin of series in the Word, we will turn our attention to the process of the Lord's glorification. "In the whole Word, in its inmost or supreme sense, the Lord alone and the glorification of His Human are treated of."* There are several teachings to the same effect. But let us consider what is implied by such teachings.
* AC 6827.
     The Lord's glorification was a process, a Divine process indeed, but a process which was manifested in the realm of finition. For the Lord "bowed the heavens and came down." He took upon Himself a form in ultimates, a human body conceived of the Divine itself. Every least action manifested through this assumed Human formed a most perfect representation of the Divine form itself. Through His life in the world the Humanity of His Being was set forth in the ultimates of this world. Now the Lord did not present Himself as a static form, for He was that Form which makes one with Life itself. Yet the Divine life in itself, the Divine Esse and Existere above the heavens, is such that it utterly transcends finite comprehension. Through His descent into the world, and through the glorification of His Human the Lord manifested the nature of His Divine operation and order in ultimates. Within the pattern of His life lay the archetype of Divine progression and order. The Lord's glorification, therefore, is the inmost of order which is contained within the series of the Word.

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     Now if we are to arrive at an understanding of the general form of the internal sense, and see it as a continuous form, the form that we will be endeavoring to see will be the Divine Human form of the Lord. It is revealed that "man can have no idea whatever of the Lord's supreme Divine, which so transcends his idea as altogether to perish and become nothing; but he can have an idea of His Divine Human."* All that any man can hope to do is to arrive at a finite concept of the Divine Human, a concept which will ever be clothed in finite appearances.
* AC 4211:2.
     Thus the Lord has accomplished an incredible wonder within His revealed Word. Herein has He set before the finite understanding of angels and men a form, a finite form, within which the infinite form of God can shine forth. This insight into the form of the Lord is never total or complete, but nevertheless it has been provided that something of the Divine Human form can be seen finitely through appearances which can be refined to eternity. For when the human understanding meditates upon the Word from affection, then the understanding can be elevated into superior light-the light of heaven. The resulting enlightenment causes man to see, within the natural imagery of the letter of the Word, a spiritual form which is abstracted from the letter.* But nevertheless this spiritual form remains anchored to the natural sense of the Word. But it is in this way that a man, in the genuine affection for the truth, can be given a glimpse of the spiritual sense.** What he sees is a form less encumbered by the limitations of spatial appearances.
* AC 5478: 2, 6601:2.
** WH 10.
     Now there are three degrees of truth Divine accommodated to the three heavens.* As the contents of each of these senses within the Word is examined, their degree of comprehensibility, as far as human understanding is concerned, becomes more and more transcendent. "In its ascent toward heaven the sense of the letter is put off."** Then as we contemplate the supreme Divine within the Word, all that the human mind can do is to appraise the reasons given as to why this is incomprehensible to angels and men.***
* AC 8443, 3362.
** AC 3382.
*** AC 4211, 7211, 8705.

     The Infinity of God, and Order

     The infinite Esse and Existere of God admit of no limitation whatsoever. Of these the human mind can form no accurate concept. "Things that are Divine, or that are infinite, are not apprehended except from finite things of which man can form some idea. Without an idea from finite things, and especially an idea from the things of time and space, man can comprehend nothing of Divine things and still less of the infinite."*

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Yet in the Word the infinity of the Lord has been set forth to finite comprehension through accommodation, through appearances appropriate to the states of the angels in each of the three heavens and of men on earth. These appearances (in the celestial sense, the spiritual sense, the celestial-natural and the spiritual-natural, and in the letter of the Word on earth) are all given in terms of series and connections of series. Yet, in distinction to this, the Divine itself is infinitely above series. The Divine above the heavens "is one and indivisible."** We cannot say that the Divine is composed of parts, because parts are divisions. It would seem, therefore, that series cannot be predicated of the infinite, for the concept of a series, and of their progression, is a finite concept involving the relationship of parts. The series in the continuous internal sense of the Word must therefore be a created spiritual form composed of Divinely ordered finite appearances. The ordering of these appearances which form the Word, and which are continuous, has its origin in the Divine love and Divine wisdom taking form in the heavens and on earth. Nature itself is a foundation of truth which originally served as the basis for the primeval revelation given in the Most Ancient Church. The initial form of revelation depended upon nature as an ultimate representation of God. It was the spheres of evil, generated from fallen man, that cut off his ability to perceive the representatives of nature, and which necessitated the giving of a written Word. The form of the written Word is such that appearances from nature have been ordered and selected by the Lord in such a way that His Divine form makes one with its letter through correspondence. The Word has inscribed upon it the form and order of God.
* AC 3938. See also AC 8705: 4, 5.
** DLW 4.

     Now the inference is given that order was something that came into being together with creation. We can hardly conceive of order being predicated of the Esse and Existere of God, for the indications are that the Divine is infinitely above the concept of order. Indeed, there are several places where it is said that "the Lord is order itself."* But the context seems to be speaking of the Lord's presence within creation. There are other places where it is said that God "introduced order into each thing and all things in it." ** God is indeed the origin of order, but order in the Divine must be order in a form incomprehensible. It would seem therefore that order such as man can understand came into being along with creation.

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Indeed, in a marginal note it is recorded "that order was the first thing created; according to which God acts; and therefore God Himself has made Himself order"***
* AC 5703 et al.
** TCR 74: 5, 52, 53, 134: 4.
*** Can. God VIII 12, Marginal note.
     Order is defined in the Writings as being "the quality of the arrangement, determination, and activity of the parts, substances, or elements, which constitute a form; from which is its state; and its perfection is produced by wisdom from its love. . ."* All revelation, both in the heavens and in the Word on earth, is given in the form of appearances; appearances which are ordered by the Divine. Therefore the arrangement, determination and activity of these appearances constitutes a most perfect representation of the Divine Human. The threefold Word constitutes the Divine Human in its fullness. However, in itself it is a finite representation. But when its parts are seen by angels and men in the structure of a series, then the activity which this series suggests can inspire the human mind to become compliant to the form of the series. When the human will becomes so motivated, then the various appearances in which the Word is written serve to determine the affections toward the reception of the Divine life. It is the influx of the Divine love and wisdom which causes these appearances to become transposed into living heavenly states. Then does the Lord form man into His image and likeness.
* TCR 53.

     The Seeing of the Divine Human

     The Divine Human form, which has been revealed in the Word, is couched in finite imagery. But the written Word serves as a basis out of which Divine arcana can be unfolded to eternity. "Be it known however, that neither with man, nor indeed with an angel, are any truths ever pure, that is, devoid of appearances; for all, both in general and in particular, are appearances of truth; nevertheless they are accepted by the Lord as truths, provided good is in them. To the Lord alone belong pure truths, because Divine."* In this respect the Word is a truly remarkable creation. The ordering of its appearances is such that, within each degree of accommodation in the heavens and on earth, it is capable of bringing the presence of the Lord to angels and men in a most immediate way. According to the state of the angel or man seeking truth from the Word, the Lord "causes another essence" to be presented in the appearance of truth through which He is sought.** That which actually "causes another essence" to be seen is the presence of good from the Lord. Therefore the angels of heaven will be given to see appearances of the Lord far more sublime than men on earth. It is the quality of good in angel or man which causes the Lord to be seen.
* AC 3207
** AC 3207: 4.

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     When man receives good he receives something of the living essence of God. Herein does the Lord truly attain that desired state of abiding with man. Yet the Lord can abide only in that which is His own with man. The Lord can abide with man only when truths appear to him and when the understanding and will become compliant. Under these conditions good from the Lord can dwell with man. In the heavens, as well as upon earth, angels and men have been created, each with variety. Within this indefinite variety each is given to see the Lord according to the quality of the good in which each is. The appearance of the Lord in heaven is always in accord with the quality of the general good in which the society is. And so is it also with individual angels and men. It is the good in which he is that causes the Lord to be seen.*
* HH 55.
     The form of the spiritual sense which is revealed to an angel is dependent upon the good in which he is. The same is true of man on earth, for his perception of the spiritual sense, that sense of the Word which exists in heaven, is dependent upon his state of regeneration.* By comparison with the angels he sees obscurely, but nevertheless the regenerate man does see something of the spiritual sense. And from the Lord's presence with him as to good he sees something of the Divine Human in the Word. There is a diversity of good, and hence a diversity in the way the Lord appears within His Word. "This diversity is not in the Lord; it is in the angels who behold Him from their own good, and thus in accordance with their good."**
* AC 2242: 3.
** HH 55.
     The point that we now wish to raise is whether the spiritual sense of the Word which an angel sees, and which a regenerating man sees obscurely, can be stated in natural language as an overall series. Can the continuous series of the spiritual sense actually be set forth in a stated chronology beyond what has already been Divinely accomplished by the Lord in the New Testament and the Writings? Can we truly hope to see the complete process of the Lord's glorification, or that of regeneration, mirrored in a continuous series from Genesis to Malachi, for example? Is a rational statement of the series of the spiritual sense capable of being expressed in natural language? In many places we are told of the extreme difficulty of committing spiritual ideas to natural language.*
* AR 961; CL 326; TCR 280: 4.

     The Spiritual Sense Can Be Seen Only from Love

     There are several indications given that if man seeks the truth purely as an academic endeavor, he is unlikely to see the genuine arrangement of truths in their series and relationship. "For so long as truth has dominion in the natural it cannot see what is genuine truth and what is not genuine, nor what is good."*

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"It is to be known, moreover, that man has two kinds of sight, one from cogitative faith, and the other from love: when he has sight from cogitative faith only, his sight is unattended with awe before the Lord's Divine majesty; but when this sight is from love, it is attended with awe at the Divine majesty: this is because man is then turned to the Lord, for love turns him, but cogitative faith does not."** What is it, then, that sight from love sees, which sight from cogitative faith does not? The answer is implied in the teachings which state that "good is the essential of order, [while] truth is the secondary of order."*** That which is truly good exists only where the Lord is present, and His presence as to good is that which rightly disposes truth into its series and order. "When the Lord is present, then all things are set in order by His very presence."****
* AC 4251, 5816: 2; AE 245.
** AE 76.
*** AC 2258, 1728.
**** AC 5703.
     And so the series of the Word cannot be made to appear merely by the explanation of the correspondences of the words of the literal sense. "In that case everything appears in a disconnected form, and the continuity of the sense is dissipated. But when all things are perceived in one mental view, as is the case with those who are in the internal sense and at the same time in heavenly light from the Lord, there is then presented to view in those words the entire process of reformation and regeneration of those who are becoming men in the church."* It is implied in this passage that those who are in the internal sense are given enlightenment to see things in one mental view. For this to be possible presumably such men would also be in possession of a knowledge of correspondences, and also in the doctrine of genuine truth. Thus when these three things are together in the mind then it would be possible for the entire process of reformation and regeneration to be seen in one mental view. It is said that this can be seen "in those words." This appears to refer to the series of verses which immediately precede and follow the one here being explicated in the Arcana, Genesis 19: 1, 2, 3. Hence the inference appears to be given that, even within a few verses of the Word, the entire process of reformation and regeneration stands forth in the internal sense.
* AC 2343.

     Series and Sub-Series Within the Word

     If we reflect upon the many teachings relating to the first and last thing said in a series of the Word, some interesting consequences are manifested.

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The teaching is that "it is customary in the Word to mention in the beginning things that are to take place in the end, because intermediates are thus included; on account of which, in the spiritual sense, the first is in the end, and the remaining things look from firsts to lasts."* Now although the Word as a whole must constitute an entire series, since it contains every conceivable aspect of Divine order within it, it seems apparent that there must also exist numerous sub-series within it.
* AE 62.
     Let us first consider what is said concerning the first chapter of Genesis. "In this first chapter is described the reformation and regeneration of the men of the Most Ancient Church, which was also called the new creation."* This is the spiritual sense of this chapter. "But in the celestial Word, or in the Word which is with the angels in the celestial kingdom of the Lord, in the first chapter is described the glorification of the Lord's Human."**
* Verbo 34.
** Verbo 34.

     The process of glorification is also said to be perceived by the angels in the process of expiation, when Aaron entered the holy of holies in the tabernacle.* It is said that in the internal sense this process describes "the process of the glorification of the Lord's Human even to Divine good. . . . This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read."**
* Leviticus 16.
** AC 9670.
     It is also implied that in the first prophecy concerning the Lord's advent,* the angels could see therein the whole process of the Lord's life even "as to the perceptions and thoughts," as He successively "put off the human and put on the Divine."** At the giving of this first prophecy these things were set forth to the angels as though they were "present" happenings. "For whatever from the infinite being passes through heaven as the Gorand Man is attended with an image thereof in each and all things."***
* Genesis 3: 15.
** AC 2523.
*** AC 4687.
     From these teachings, and others that could be collected, it would seem that the angels are able to see the complete process of the glorification within just a few verses of the Word. Such sub-series can be recognized often by certain phrases and words which appear in the text and introduce a new sequence of thoughts and ideas. Such phrases and words are spoken of in several passages in the Writings. (The whole subject is well treated of in The Science Of Exposition by W. F. Pendleton p. 24-72.)

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     As we have said before, the whole of the Word in its internal sense treats solely of the Lord and of His glorification.* Because this is so the angels, who are in the spiritual sense, are enabled to see the process of the glorification mirrored throughout the Word. But if man on earth is to understand this Divine process, one single passage is insufficient for him to be able to form a concept of this most profound process. He needs to see it explained and shown to him from many different angles. This, we believe, is the reason why we find apparent repetitions in much of the literal sense of the Word.
* AC 6827.

     The Lord taught that the whole of the Law and the Prophets rested upon the two great commandments. To love the Lord above all things and the neighbor as oneself is a concise statement of all the teachings of the Old Testament. Yet these two great commandments, as they stand, are m themselves incapable of showing man how he can fulfil their dicta in his everyday life. Many more illustrative teachings are needed for this. Furthermore, he needs to know how the Lord made it possible for him to have love for Him and for his neighbor through the redemption which the Lord wrought. Thus he needs to have knowledge of the process of glorification and of redemption if he is to understand how the Lord made it possible for him to love the Lord and the neighbor. Man of the spiritual genius cannot see all of these things reflected in a single sentence, nor even in a sub-series within the Word. All of these things can be made known only through the illustrations which are presented in the letter of the Word where the generals and particulars of truth are presented from many different aspects. Thus it is taught that "the truths of faith may be multiplied to infinity."* Truths from which faith is formed come only from the Word. Because the truths of the Word are themselves in a series, it is thence possible for the "truths of faith [to be] disposed into series."** And it is said that the faith of man is perfected according to the "abundance and coherence of the truths of faith."*** "The truths of faith are various, and to man they seem diverse; some for example, have relation to God the Creator, others to the Lord the Redeemer, others to the Holy Spirit and the Divine operation, others to faith and charity, others to freedom of choice, repentance, reformation and regeneration, imputation, and so on; still in the Lord and in man from the Lord they make one, like many branches on one vine.**** For the Lord unites and separates truths into one form, as it were, in which they present one aspect and exhibit one action."*****
* TCR 350.
** TCR 351.
*** TCR 352.
**** John 15: 1 seq.
***** TCR 354.

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     Thus as the appearances of the letter of the Word are put off, a more genuine form accedes and truth is perfected. "All perfection increases toward interiors."* Truth is one in the Lord, and the Divine Human is the one and only Form. Therefore as truth ascends, so does it approach perfection, for then is the Divine Human form seen more perfectly. But it must be remembered that angels and men can come t6 see the unity of truth, can come to see truths as a series, only through the reception of good from the Lord. Indeed, "it appears to man that truth perfects good, when yet good perfects truth."** The Lord alone is perfect, because in Him alone are all things one distinctly. And so our concept of truth becomes ever more perfect to the degree that we are given to see truths disposed into a series, reflecting that one Form, Divine Man.
* Love XIII 4.
** AC 3207.
     In the light of the considerations so far presented, we now raise an important question as to how we should interpret the teachings which state that the things of the internal sense of the Word "follow in a continuous series."* Some have interpreted them to imply that a continuous internal sense runs from the beginning of Genesis to the end of Malachi. Others have held that it runs from Genesis to the end of the Apocalypse, and yet others, that it runs from Genesis through to the final work of the Writings. Thus within these divisions it has been thought that the subject of the glorification, or of regeneration, is treated of sequentially, from stage to stage, in an unbroken series. Experience has taught that this has been very difficult to show. In the light of the above presentation we would like to question these assumptions. Further validity for such questioning seems to be substantiated in this our conduding consideration.
* AC 2654.

     The Series of the Word and the Form of Heaven

     "What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which are the angelic societies. . . What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Gorand Man, which is heaven."* Here we are taught that "truths are disposed into series when they have been disposed according to the form of heaven." Now that which makes heaven is said to be "the Divine that goes forth from the Lord and flows into the angels."** The Divine dwells with "the angels of heaven in what is His own."***

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In heaven evil per se is not active, and so everything in heaven can be disposed into Divine order in greater or lesser degrees of perfection. Since the ruling love of the angels is not in opposition to the Divine will, everything which appears within the angelic environment is a heavenly representation in which the Divine Human of the Lord is inmostly reflected. "The Lord as to the Divine Human is order in the heavens."**** "Heaven corresponds to the Lord's Divine Human."***** To the degree that angels enter into that order, to the same degree does the Lord infill them with His good. Angels see the Lord's Human form more and more perfectly according to the good in which they are.
* AC 10303.
** HD 7.
*** HH 12.
**** AC 9987e.
***** HD 307.
     Now societies in heaven differ from each other "in accordance with the differences of good of love and of faith in which they are."* Good exists in heaven with indefinite variety, and therefore "the heavens consist of innumerable societies."** Although each society is different they are all formed from the Divine truth proceeding from the Lord. Each is in the human form, and the essential of order with each is the influx of Divine good from the Lord. From this is the character and nature of each society.
* HH 41.
** HH 41.

     It is said that "all the societies of heaven have communication with one another, though not by open intercourse. . . . But all the societies communicate by an extension of the sphere that goes forth from the life of each. The sphere of the life is the sphere of the affections of love and faith."* With this in mind let us recall a former teaching which states that "truths are said to be disposed into series when they have been disposed according to the form of heaven, in which are the angelic societies."**
* HH 49.
** AC 10303.
     Since all societies of heaven have communication through an extension of their sphere, we could say that consequently there exists a continuity between them.* The Latin word "continuus" which describes the nature of the internal sense, means "joining, connecting with something, or hanging together."** It can also mean "following one after another, successive . . ."*** Now if we apply these meanings to the relationships between the innumerable societies of the three heavens, we can indeed see that they are in fact "joined or connected" through the extension of the sphere emanating from each.

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"Those that are in the inmost heaven and in the middle of it have extension into the entire heavens; thus there is a sharing of all in heaven with each one, and of each one with all."****
* See also AC 9942:2
** Harpers' Latin Dictionary.
*** Ibid.
**** HH 49.
     In several places Swedenborg was inspired to relate an experience which occurred while he was reading the Prophetical Word of the Old Testament. "While reading the Word from the first chapter of Isaiah to the last of Malachi, and also the Psalms of David, and keeping my thought fixed upon the spiritual sense, a clear perception was given me that each verse communicated with some society of heaven, and thus the whole Word with the entire heaven."* "Hence, from these and other proofs, it was made plain to me that there is a correspondence of the whole heaven with the Word in its series."** It is interesting that this experience occurred while he was reading the Prophetic Word, but then, it is said of this part of the Word that "it reflects a likeness of the Lord."*** But, it is also said of the Word, and presumably this means the entire Word, that it "is so written that it communicates with the universal heaven, and severally with each society there."****
* TCR 272
** Verbo 25 X. Also, Verbo 45 XVIII; SS 113.
*** AC 1871.
**** AR 200.

     These various teachings seem to us to point to the nature of the continuous internal sense of the Word. Surely, each account, within the letter of the Word, adds a new idea, gives a broadening picture, and forms the basis whereby the Lord can work to impart a concept of His Divine Human that can ever be perfected.
     The spiritual sense is inwardly in the natural sense "as the soul is in man, as the thought of the understanding is in speech, and as the will's affection is in action."* Can we ever hope to see the continuity of the soul through a penetrating study of the cause behind our every word or action in the body? It is true that we might see and feel something of the spirit of humanity reflected in the actions and sphere of a good man, but can we ever hope to see the continuity of the soul as a complete human form? Is it not similar with the Divine Word? Can we truly hope to see a continuous series from Genesis to Malachi, within the New Testament or within the Writings, that will reveal the glorification in an unbroken series? Does the internal sense even exist in the form in which we might expect?
* TCR 193; SS 5; AR 1.
     We believe that our understanding of this subject will become more lucid as we come to understand the nature and relationship of the societies of heaven better. Perhaps further light will be shed through understanding the nature of the Word that is in the heavens better.

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     These ideas have been offered in the hope that our idea as to what is meant by the continuous internal sense might be regarded from a somewhat different aspect. We believe that there is a continuous spiritual sense within all revelation, in the Old Testament, the New Testament and in the Writings. That the Writings contain truths that are continuous may at first seem illusive. But it is stated that the doctrines of the New Church "are continuous truths laid open by the Lord by means of the Word."* At first we may not see that continuous truths are within the Writings. However, they do illustrate how this is true. "To make clear what is meant by series and bundles, it shall be explained. The first chapter of this book [the True Christian Religion] which treats of God the Creator, is divided into a series of sections, the first of which treats of the Unity of God, the second the Being of God or Jehovah, the third the Infinity of God, the fourth the Essence of God (which is Divine love and Divine wisdom) the fifth the Omnipresence of God, and the sixth Creation. The arrangement of each section into its articles constitutes the series, and the contents of these are bound together as if into bundles. These series in general and in particular, thus conjointly and separately, contain truths, which according to their abundance and coherence, exalts and perfects faith."**
* TCR 508.
** TCR 351.
     Within every statement of the Lord's Word, whether it be in the Old Testament, the New Testament or the Writings, is to be found the Divine Form of the Lord Himself-the Divine truth or the Divine Human. And between every statement there is a continuity, for the Divine of the Lord is within them all. All Divine inspiration proceeds from the Divine form of God. It is this which distinguishes an inspired book of the Word from a non-inspired book. Within every inspired book "heavenly and Divine things in a series" are contained.*
* AC 9942.
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Rev. (Rev.) Martin Pryke       1970


     
     The need for additions and replacements to the Academy Faculty is fairly regular, although not large. We are, therefore, always interested to hear from those who wish to be considered if a vacancy should arise. Please write to me with information concerning your training, your experience and your interests, if you would like us to have your name on file.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. DONALD L. ROSE       1970

     CHARITY AND GOOD WORKS

     It is useful to look back at the table of contents to review the eighteen headings under the chapter on Charity. These headings take up kinds of love, degrees of the neighbor, and categories of charity.
     There are many particulars that strike forcibly as we read and reflect. One line seems to say, "Other people exist." What it actually says is that a man in the love of self sees other people with his physical eyes, but almost as if they were not there. "He scarcely regards them otherwise than as specters."* Other people figure very much in this chapter, our service of other people, our judgment of other people, our conflicts with them, our friendships with them. This is the chapter that says we were born for the sake of others and not for ourselves.** This is the chapter that says a sphere goes out from each one of us and interiorly affects our associates.*** It is about CHARITY OR LOVE TOWARDS THE NEIGHBOR AND GOOD WORKS.
* 400: 3.
** 406.
*** 433.
     The common man knows he ought to live right. (To render bene vivit as "live well" is more grammatical but also ambiguous.) Does the man know just what it is to live right? This is something "both understood and not understood,"* and that is why certain things are opened up in this chapter. Can someone go to heaven who lives right but does not believe? This point, we are told, takes much turning over in the mind, and it is crucial to see that "right living is from God, because all good that is essentially good is from God."**
* 393.
** 393. See 453.
     Every man has some idea of a good life and good living. What is good, according to the individual's opinion? "The delight of a man's love is to him good, and what is undelightful is to him evil."* By himself man can only call that good which pleases him. This does not mean that by himself he seeks a chaotic world, nor does it mean that individuals say, "I delight in robbing banks and in being cruel, and that is what I call good." Of course each man wants a happy world. He wants peace and justice and freedom from want.

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He wants harmony and progress and general well-being. All want peace, and no one wants crime. The man of the world wants the causes of crime eliminated. That does not necessarily mean he wants more police and punishments. Punishments are unpleasant to think about, vindictive, barbaric, out of place in a civilized world where charity ought to reign. But this chapter talks about punishing the guilty, and it talks about fighting and dying for one's country**-a little surprising to the man who dreams of the good world.
* 399: 5.
** 414.
     Once a learned and earnest man said that three things were quite intolerable. 1. Caging or imprisoning human beings for crimes. 2. Capital punishment. 3. Allowing the innocent to be preyed upon by criminals. Here is a great dilemma, and many wish that the psychiatrists would hurry with that pill or that cure for criminals, and a cure for wars while they are about it. Should that magic cure come, then we would have an entirely different kind of a world. But we need a doctrine of charity for the real world, the one we are living in. THE FIRST THING OF CHARITY IS TO PUT AWAY EVILS: AND THE SECOND IS TO DO GOODS THAT ARE USEFUL TO THE NEIGHBOR. This proposition is "like a door to the doctrine of charity."*
* 435.

     Evils in us, how serious are they? The answer is a matter of revelation. It is surprising, perhaps, to the natural man, and yet it does account for the fact that there are crimes and there are wars. The love of self, which we all have, is of such a nature that if entirely unrestrained, it would rush on to rule the world and then on to rule heaven, and still would not be satisfied. To be sure the individual "is not aware that such an insane and limitless lust lurks within him."*
* 400: 7.
     It is insane to start a war. Who would ever dream of doing it? Maybe Hitler, Alexander the Great and a few scheming capitalists. But when we consider men who have started wars we are not to think how different they are from ourselves. On the contrary they are to demonstrate what the love of self is like when its opportunities are not limited.* The sobering truth is that basically there is no difference between a global war and an isolated conflict.** A family quarrel has the same ingredients, but fewer people get hurt.
* 400: 7; HH 559.
** DP 251: 2.
     The first of charity is to put away evils. What are the evils of the love of self. Three are mentioned in one passage, and it is from these three that we get the results that we deplore in the world. The results are "hostility, hatred of various kinds, revenge, craft, deceit, unmercifulness, cruelty."*

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What are the three evils? And against what people are they directed? The first is "contempt of others." How very often the Writings use the phrase "contempt of others in comparison with self."** What kind of people are the targets of our contempt? Those who come out poorly in comparison with ourselves. Those who do not think as logically as we do, those who are less reliable, less well-mannered, less thoughtful and considerate. If we did not have the love of self we would observe these comparisons dispassionately. But there is contempt. And we see children being cruel to another child, because the child has some unfortunate shortcoming. We see one woman talking cruelly about another. We see one race hostile to another race. The fruits of contempt.
* 4OO: 10.
** 411 et alia.

     But can we feel contempt towards someone superior to ourselves? If we excel him in modesty perhaps we can. But suppose he excels us even in modesty? Does he have our good will? This brings us to the second evil, which is envy. Let us not confuse envy with admiration, as when in compliment we say, "I envy your talent." Envy is ill will towards another for the reason that the other has something better. A child wants to hurt another child from mere envy. People in relatively have-not countries feel hostile prejudice towards all the people of a certain nationality. Property is vandalized. People with education are despised. The fruits of envy.
     The third evil is enmity towards people of a particular description. What man in the world does not assert that he has nothing against his fellow man? Of course he holds no enmity. Why should he? But then there are those people who do not favor him.* Here is the criterion of natural men. Does that person favor me or not.** The telling phrase is, "whenever any one is seen to be unfavorable to them. . ."*** Does not every man have his own degrees of the neighbor? There are those with whom he identifies himself, his relatives and friends, all those who praise him and serve him and are favorable to him. This is the way he determines who is "the neighbor."**** But the doctrine of charity is a doctrine of degrees of the neighbor not arranged according to self-interest, but arranged as relating to the Lord, who is the Neighbor in the highest sense.
* 400: 10.
** See HR 220, 587.
*** HH 290.
**** AC 6710.
     Thus we have the degrees of the neighbor in this chapter. And if charity is doing good to the neighbor, then judgments between individuals have to be made.

156


These are not the "evil judgments"* that come so naturally, but judgments based on truth, regarding what is good.** And the manner of extending charity must be what is judged to be of genuine help or benefit. "Every one knows that a father who chastises his children when they do wrong loves them. . . . Again if a man repels an insulting enemy, and in self-defense strikes him or delivers him to the judge in order to prevent injury to himself, and yet with a disposition to befriend the man, he acts from a charitable spirit. Wars that have as an end the defense of the country and the church, are not contrary to charity."*** Justifiable zeal can look exactly like anger, but there is a simple way of distinguishing the two. Anger is not of charity, and it smolders on as a lingering grudge, but the zeal of a man in charity "is quieted as soon as his adversary returns to reason."****
* 411.
** 410, 418.
*** 407.
**** 408

     But let us not put the emphasis on negative things. Charity is doing good, and there must be good works if there is to be charity. More than is always realized, there is need for indiscriminate charity. We make a sad mistake if we try to introduce our children directly into discriminate charity. Don't say to a child, "See that threadbare, shivering, hungry man; if we gave him some money he might squander it on drink." The man is cold and hungry! Such a cynical approach is poisonous to the budding charity of the young. The child can only understand indiscriminate charity, and in such good deeds "regeneration begins."* This applies not only to the very young. At first we help "all who need any kind of help, and especially beggars, who call themselves poorer than others. They who do this from obedience, because it has been so commanded, do well; for by this outward thing they are initiated into the internal of charity and mercy."** "Such acts, particularly the giving of alms to poor persons and beggars, have in many respects their uses and advantages; for it is by these acts that children and servants, and, in general, all persons of simple character and condition, are initiated into charity."***
* See AC 3688: 3, 3701: 4.
** AC 9209: 2, which see in context.
*** 426.
     Even the idea of getting the reward of heaven for good deeds has its place in early states.* For the innocent and sincere progress from this idea of reward, just as they progress into discriminate charity.
* 440; AC 2027: 4.
     "Discriminate charity" is not a phrase whereby we evade the doing of good! It means doing good more effectively and wisely. If you give a child something sweet, this is a kindness. But if the question is asked, "Is it good for the child?" and your answer is to say, "Who cares?" then your kindness does not go very far.

157


Natural charity "does not care" enough.* Discriminate charity cares what is really good for another person and what is good for society. As one becomes more discriminate in one's charity, one will have to endure the complaints of children who want more sweets than is good for them. One will have to endure the taunts of righteous young people. Indeed one will have to endure inward taunts and voices which seem to say that the deeper charity is a negation of that youthful charity of the past.** Let it be remembered that charity is benefitting others, that the goal is to be led by the Lord in doing charity "with the eyes open,"*** but not excusing inaction or "coming to a standstill" through quibbling about whether something ought to be done or not.****
* AC 5028: 2.
** AC 5036: 4.
*** AC 4988: 4.
**** AC 8516: 3.
     Charity is benefitting others, but surely it is not confined to feeding the starving and donating to beggars. According to the doctrine of charity it is more of charity to do your daily work faithfully than to give donations to beggars. For charity is supposed to apply to daily life, and even if you make your handouts a penny at a time they will not occupy more than a fraction of your daily life. "CHARITY ITSELF IS ACTING JUSTLY AND FAITHFULLY IN THE OFFICE, BUSINESS, AND EMPLOYMENT IN WHICH A MAN IS ENGAGED, AND WITH THOSE WITH WHOM HE HAS ANY DEALINGS."* "This is charity itself, because charity may be defined as doing good to the neighbor daily and continually . . . [and] this is one's daily work. .. ."** Unfortunately benefactions are sometimes used to evade other things in life, and to do so with a lurking feeling of righteousness.*** There are many "duties of charity" that lack the glamor of benefactions. There is a duty to pay taxes honestly, and there are many duties in the home.**** If these are evaded in life, let it not be called a life of charity.
* 422.
** 423.
*** See 425.
**** 430, 431.
     A charitable life that does not ascribe good to the Lord has evil hidden within it.* He who takes credit for doing good inwardly denies "God's influx and operation in man." The man who trusts that he himself is good may certainly seem to be so. He says he is fond of other people and is not conscious of evil ambition. But it is the nature of evil to lie "quiet until the possible comes about."** One passage compares this to having a leopard and a panther in one's chamber which seem tame while they are fed, but which constitute a danger to others. In the name of charity these beasts are to be removed.***

158


As one shuns evils and looks to the Lord as the source of good then the moral life is indeed a life of charity.**** "Living charity" makes one with faith, and the two look conjointly to the Lord.***** In such charity there is a right subordination of loves, and the three loves, the love of heaven, the love of self and the love of the world, instead of inverting man, perfect him.******
* 439
** 4O0: 7.
*** 436**** 443.
***** 450.
****** 403.

     The Friendship of Love

     One of the reasons the subject of "the friendship of love" as presented in this chapter has long been a topic of discussion in the New Church is that it contains a warning. People like to know just what they are being warned against. It seems unfortunate that a widely-used translation renders it: "Only let him guard against a friendship of love with any one."* This could be taken to mean that the friendship of love is always dangerous. But other translations add the word "indiscriminately" to bring out the force of the word quocunque. This chapter seems to be teaching us to beware of becoming deeply attached to someone regardless of their character.** And a passage that throws light on it gives a safe rule to follow. "Everyone may indeed be friendly to another, but still he should be most friendly to what is good."*** If the attachment is stronger than one's concern for what is good and what is evil, it will be detrimental after death.
* 449
** See NCL 1909 p. 506.
*** AC 4804.
     This probably applies most frequently in family relationships. (Note the phrase "especially brothers and relatives" 448.) An example might be a friendship of love with one of our own children. Earlier in this chapter we read of parents who "love even wicked, immoral, and crafty children more than the good, moral, and discreet; thus they love those who are useless to the public, more than those who are useful" (431). Compare this part of the chapter also to what is said in Conjugial Love of fathers and their children who after death "cling together like a bundle of sticks tied together."* The family tie is a limited thing. "Of ten brothers in the world, five may be in hell, and five in heaven, and these five in different societies."** The point of this is not to say that family love must not be strong, nor even to say we should cease to love a prodigal son. It is to say that the doctrine of charity should be applied, including the punishment of wrongdoers and including the consideration of the degrees of the neighbor.

159


A relative is not the neighbor more than a stranger.***
* CL 405, 406.
** Char. 76.
*** Char. 75.
     "Interior friendship" in this world is not in itself a bad thing. (See the example in AR 875.) But this is a realm for care and responsibility, and one of the questions to ponder is the implication of the saying "that evils may be breathed into the good, but not goods into the evil."*
* 448. See 120: 2 and compare AC 6822.
     The final heading of this chapter is THE CONJUNCTION OF LOVE TO GOD AND LOVE TOWARDS THE NEIGHBOR. It is striking the way this book of the Writings makes such use of the Epistles. A remarkable example is in no. 327. Certain sayings of the Epistles become very familiar to the reader of True Christian Religion. Colossians 2: 9 is quoted a dozen times. A saying from John's first Epistle is used some twenty times.* And it is with words from this Epistle of John that this chapter concludes. "If a man say, I love God, but hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from Him, That he who loveth God should love his brother also."
*1 John 5:20.
MINISTERIAL CHANGES 1970

MINISTERIAL CHANGES       Editor       1970

     The Rev. Lorentz R. Soneson has resigned as Pastor of the Los Angeles Society and Visiting Pastor to San Francisco, effective September 1, 1970.
     The Rev. Norman H. Reuter, Pastoral Assistant to the Bishop, will serve for one year as Acting Pastor in Los Angeles and Acting Visiting Pastor in San Francisco, effective September 1, 1970.
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Editor       1970

     The following further staff changes have been approved:

     Miss Mary Lou Williamson will teach English in the Girls School in place of Miss Greta L. Doering.
     Mr. Bradley G. Smith will be Head Housemaster of Stuart Hall, as well as serving as Social Director and Instructor of Woodshop.
     Mr. Michael A. Brown has been given a year's leave of absence in order to do his "in residence" work toward his Ph.D.

160


ANNUAL COUNCIL MEETINGS 1970

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1970

     COUNCIL OF THE CLERGY

     The 72nd 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 19-23, 1970, following an opening service conducted by Bishop Pendleton in the Cathedral chapel.
     Of the forty-three members of the Council, and one associate member, thirty-nine attended the meetings. Of these three were priests of the episcopal degree, thirty-four were of the pastoral degree, and two were 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. H. 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, Willard L. D. Heinrichs, W. Cairns Henderson, B. David Holm, Geoffrey H. Howard, Robert S. Junge, Louis B. King, Kurt P. Nemitz, Hugo Lj. Odhner, Ormond de C. Odhner, Dandridge Pendleton, 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, Douglas M. Taylor, N. Bruce Rogers, Christopher R. J. Smith, and Jan H. Weiss.
     As had been requested at the 1969 meetings, the Committee appointed for the purpose had made a number of changes in the schedules and procedures during the week of the meetings to make more effective use of the time available to the ministers. Among the changes made were that the meetings began on Monday afternoon, instead of on Tuesday morning as had been the custom, permitting the inclusion of an additional session, and one of the sessions took the form of a seminar. A number of committee meetings were scheduled in the early mornings, and three were held at luncheons in the Academy Dining Hall. For the ministers not participating in these working luncheons, small group luncheons were arranged in homes of colleagues on Tuesday and Wednesday. There were also two social suppers for the ministers at the Civic and Social Club, which were followed by discussions of topics placed on the Docket for this purpose. An Open House for the ministers and their wives was included in the schedule and was much appreciated by them.

161


The new scheduling gave the ministers much more exposure to one another during the week of the meetings than had been the case in the past, and this proved most useful and enjoyable, although it did restrict the ability of visiting ministers to meet with their lay friends in Bryn Athyn.
     At the first session, after the report of the 1969 Meetings published in NEW CHURCH LIFE (April 1969, pp. 175-177), was accepted as Minutes, Bishop Pendleton welcomed the assembled clergy, and pointed out that a theme had been selected for the General Assembly in June, which was something that had never before been done in the General Church. The Council then turned its attention to the presentation and discussion of various doctrinal and pastoral subjects. Most of the papers prepared for the Council had been duplicated and circulated ahead of time, and when called on their authors did not read their papers, but opened the discussion of their subjects with brief summaries or introductory comments. In most cases this is what is meant in what follows when mention is made of a paper having been heard or given.

     The Rev. Roy Franson and the Rev. Geoffrey H. Howard, as the Program Committee, had selected as the subject of their study the statement in the Writings that there is a continuous series in the Word. Mr. Franson was only able to give an outline of what he had intended to present, as all his notes had been destroyed when his car caught on fire as a result of an accident. Mr. Howard's paper was on the "Divine Human Form and the Series in the Word"; and, by prearrangement, prepared comments on the paper were made by the Rev. Robert S. Junge. Other papers and subjects taken up and discussed at the regular sessions were Our General Church Wedding Ritual by the Rev. Daniel W. Heinrichs, Judgment of the Conjugial and Remarriage by the Rev. Kurt H. Asplundh, The Nature of Priestly Authority by the Rev. Erik Sandstrom, The Placement of Ministers in the General Church and Disturbances in the General Church by the Rev. Jan H. Weiss, The Names of Planets Whose Spirits Swedenborg Met: The Validity of the Letter and the Authority of the Spirit of the Writings by the Rev. Kurt P. Nemitz, and Comments on "Existentialism and the New Christianity" by Harry Barnitz by the Rev. Hugo Lj. Odhner and also by the Rev. Robert S. Junge.
     During the first half of the seminar session the Council separated into four groups to discuss the subject of sermon writing in all its aspects. For the second half, the Council reassembled to hear a summary report of each group's discussion and conclusions, and for further general discussion. The general reaction to this type of session was that it was well worth trying again, with better advance preparation and organization being recommended.

162



     At the two after-dinner evening discussions consideration was given to the effect on the church of marriages between New Church persons and those not of the New Church, a subject raised by the Rev. Kurt H. Asplundh. Other subjects discussed were Variety vs. Uniformity in Our Ritual introduced by the Rev. Robert S. Junge, and the question of how much do listeners get out of doctrinal classes raised by the Rev. Donald L. Rose.
     At the last session, it was moved that the Bishop appoint a Committee on Arrangements for the 1971 meetings, and the Secretary was instructed to express the Council's appreciation to the ladies for the refreshments they so kindly and pleasantly provided during the half-hour immediately preceding the morning sessions. Arrangements were also made for news of the meetings to be given to absent members, and the Rev. Peter M. Buss was asked to convey the Council of the Clergy's greetings to the ministers of the South African Mission.

Respectfully Submitted,

NORBERT H. ROGERS
Secretary of the Council of the Clergy
JOINT COUNCIL 1970

JOINT COUNCIL       ROBERT S. JUNGE       1970

     JANUARY 24, 1970


     1. The 76th 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 Right Rev. Elmo C. Acton, at 11 am., on January 24, 1970, in the Council Hall by reading from portions of the twenty-first chapter of Isaiah and prayer in which all joined.

     2. Attendance:

Of the Clergy: Rt. Rev. Elmo C. Acton, presiding; Rt. Rev. G. de Charms; Rev. Messrs. A. Acton, K. H. Asplundh, B. A. H. Boyesen, P. M. Buss, 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, D. Pendleton, 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, D. M. Taylor. (34)

Of the Laity: W. B. Alden, G. G. Anderson, L. Asplundh, T. Brickman, Jr., D. H. Campbell, G. M. Cooper, G. R. Doering, G. O. Doering, A. B. Fuller, L. E. Gyllenhaal, A. H. Hasen, J. F. Junge, W. R. Kintner, E. B. Lee, L. Nelson, G. Pitcairn, L. Pitcairn, S. Pitcairn, M. F. Smith, D. H. Stebbing, L. Synnestvedt, R. Synnestvedt, Jr., R. E. Walter. (23)

Guests: R. H. Asplundh, K. Hyatt, K. Morley, R. H. Rose, R. Synnestvedt. (5)

163




     3. The minutes of the previous annual meeting were accepted as published in the April, 1969, issue of NEW CHURCH LIFE.

     4. Bishop Acton conveyed Bishop Pendleton's regrets that he was unable to attend the meeting due to illness.

     5. Bishop Acton then read from the first paragraph of the Order and Organization of the General Church of the New Jerusalem: "The following is not a written constitution. It is simply a statement of the usages and customs of the General Church of the New Jerusalem at the present time as interpreted by the Bishop." He noted that the Bishop had been consulting Consistory concerning the revision of the Order and Organization for the last year or so. In explaining he emphasized that this was a statement of usages and customs as interpreted by the Bishop and, therefore, he felt that it would be better not to try to explain the details of the revision as the circulated docket had indicated.

     6. The Rev. D. M. Taylor reported on the radio work in Sydney. He noted that this is now in its second series of broadcasts, but that the format and theme had been essentially the same, namely, "Every story in the Word of God is a parable, whether true history or not."
     He explained the difficulty of choosing a station and noted that not all stations are willing to broadcast religious programs. The station chosen was operated by the Trades and Labor Council and might be considered "folksy." He explained that there is considerable difficulty in learning first of all to time the talks, and also in establishing a friendly, conversational style.
     The second series has been confined to the weekends, rather than trying to carry three programs a week as was done in 1966.
     Mr. Taylor expressed gratitude for secretarial help and thought this help together with the talks being reprinted greatly facilitated the follow-up work.
     By a standard formula, the radio station people estimate that the program had an audience of approximately 6000 listeners. The response had been good, 141 to the radio and 119 to the co-ordinated newspaper advertising. 54 people had responded a second time. 80 books had also been sold through a local book store. There are many more benefits than can be measured by the raw statistics. There have been a number of visitors to the church. While only one radio contact has been baptized to date, there are still a number who express keen interest through such things as having their children receive the Religion Lessons.
     The broadcasts are also received 1200 miles away in Auckland by our own people. This benefit of regular weekly instruction to our own people is important also in Australia.

164



     As to subject-matter, a talk on Helen Keller at the time of her death brought the greatest number of responses, but the Life after Death is consistently a sure drawing card.
     Mr. Taylor expressed gratitude to the Swedenborg Foundation and to the General Church for making these programs available. He quoted from some of the affirmative responses of people who had benefited from the program even though they might never join the Church. He closed his report by playing a recording of a portion of one of his broadcasts.
     During the discussion Mr. Taylor brought out how important it was that whatever is done seem real and not phony. He also mentioned a 19th of June banquet to which contacts were invited. Ten or twelve attended and they had a very stimulating time. It was also noted how important it is to have a group of laymen who will help the pastor in follow-up work.
     Mr. Taylor also reported that he had organized a "Round Robin" sermon circuit and Inquirers' Classes and hoped to establish a regular Inquirers' Class down town which would be more readily accessible to contacts. Mr. Linquist had reported that some visitors to the Cathedral from Australia knew of the broadcasts.

     7. Mr. Keith Morley was invited to report concerning the proposed incorporation of the General Church in Canada. He explained that this was proposed on the stimulus from the Treasurer's Office for the administrative advantages that could be had in providing for the central payroll in Canada. It was not a nationalistic move. He noted that there are district uses, work with the isolated, assemblies, etc., which can gradually become more and more a Canadian responsibility. Some day in the distant future there may be a Bishop in Canada, but even now such an incorporation could help to reduce a tendency by some to overemphasize Bryn Athyn. A committee had been formed which will have later to take the proposal to a Canadian Assembly. One problem with such a Canadian organization is that it centers heavily towards the East and yet Dawson Creek is a very active center of the General Church. The problem is that they want to recognize the central unity of the General Church throughout the world and yet for tax purposes it must be a Canadian charity and not appear as if it were a wholly owned subsidiary of a United States charity.

     8. The meeting took a recess for tea.

     9. Upon re-convening the Secretary presented the chart of statistics comparing the various Societies and Circles during the period of fifty years from 1909 to 1959. (See page #184. The footnotes reflect corrections made at the meeting.) He asked the body to note particularly that some Societies have shown substantial growth while others have not.

165


If the reasons for this growth could be determined it could be an enormous help in planning the activities of the Church. He also noted that while the average attendance at public worship had almost tripled, the average attendance in the Societies at Doctrinal Classes had scarcely doubled. This is not true in the Circles where classes usually are not held every week. When organized by a visiting pastor these are generally better attended. He also noted that he estimates that whereas in 1909 perhaps 25% of the children of school age were enrolled in Church day schools, this has increased to approximately 40% at the present time.
     10. Mr. Robert H. Asplundh reported on the 19th of June Assembly, emphasizing that it will dovetail with the Commencement of the Academy schools, the dance being Monday night, June 15th, Commencement Tuesday morning, the opening session Tuesday evening. He noted that the publicity is coming out regularly as scheduled. There was a question of what might be provided of special interest to the young people and a more diversified program of speakers for the three middle sessions was noted as one thing that should make the program easier for young people to understand. Whereas there was no specific age limit, the Committee had talked about recommending that attendance be primarily for those sixteen or over. At the moment the Committee feels they will be unable to provide baby sitters.

     11. Mr. Gyllenhaal announced that Mr. Gosta Baeckstrom would now handle travel arrangements for the ministers coming to the Assembly and to the Annual Meetings.

     12. The Rev. D. W. Heinrichs wanted to encourage the Joint Council to come to the dedication of the new building, which will hopefully take place in November.

     13. The Rev. K. P. Nemitz wanted the group to consider attending the dedication in Stockholm, which will hopefully take place July 8th.

     14. The Rev. D. R. Simons expressed appreciation for having teachers' wages uniform throughout the Church. It has greatly helped in the placement of teachers.

     15. The Rev. M. Pryke while noting that there were no specific needs at the Academy asked that the group encourage those interested in teaching to apply to the Academy so that he can keep an active file for when vacancies might occur.

     16. The Secretary was instructed to thank the ladies for tea.

Respectfully submitted,

ROBERT S. JUNGE
Secretary.

166


ANNUAL REPORTS 1970

ANNUAL REPORTS       ROBERT S. JUNGE       1970

     SECRETARY OF THE GENERAL CHURCH

     During September 1968 through August 1969, seventy-one members were received into the General Church. Eight were dropped from the roll. Three resigned from the Church. Forty-nine deaths were reported. On September 1st, 1969, the roll contained three thousand two hundred and six names.

Membership, September 1, 1968                    3195
     (U.S.A.-2055, Other Countries-1140)
New Members (Cert. 5570-5640)               71
     (U.S.A.-58, Other Countries-13)
Deaths reported                              49
     (U.S.A.-27, Other Countries-22)
Resignations                              3
     (U.S.A.-2, Other Countries-1)
Dropped from Roll                         8
     (U.S.A.-7, Other Countries-1)
Losses                                   60
     (U.S.A.-36, Other Countries-24)               
Net gain during September 1968 thru August 1969          11     
Membership, September 1, 1969               3206
     (U.S.A.-2077, Other Countries-1129)

NEW MEMBERS

September 1, 1968 to August 31, 1969

THE UNITED STATES

     Alabama:     Birmingham
Mr. James Dixon Taylor

     California:     Glendale
Miss Wendy Jo Soneson

     California:     La Jolla
Miss Emily Pitcairn

     Colorado:     Denver
Miss Leila Rich

     Florida:     Ft. Lauderdale
Mrs. Charles J. Kintner
(Irene Mary Fountain)

     Florida:     Hollywood
Mr. William J. Hecker

     Florida:     Miami Shores
Capt. Albert F. Hodges

     Illinois:     Carpentersville
Miss Susan R. Kaletta

     Illinois:     Glenview
Miss Harriet Holmes
Miss Khary King
Mr. Walter E. Riedemann
Mr. Dan H. Woodard

     Illinois:     Palatine

Mr. John H. Anderson

167




     Pennsylvania:     Bethayres

Mrs. Henry W. Hallowell (Mary Elizabeth MacFadden)
Miss Elizabeth Hayes
Mrs. Patricia C. Nelson
(Patricia Conerton)

     Pennsylvania:     Bristol

Miss Etta Louise Rexrode

     Pennsylvania:     Bryn Athyn

Miss Lois Alden
Miss Patricia L. Boericke
Mr. Glenn de Charms
Miss Martha de Charms
Mr. Michael Gladish
Miss Meredith Glenn
Miss Patricia L. Griffin
Miss Dana Gruber
Mr. John W. Gruber
Mr. Leigh G. Latta, III
Miss Marie Odhner
Miss Joan Pendleton
Miss Wynne Pitcairn
Miss Dorothy P. Rhodes
Miss Margaret A. Schiffer
Mrs. Lloyd Smith (Flora Rheta Roudabush)
Mr. Nicholas M. Walker

     Pennsylvania:     Churchvilie
Mr. Richard K. Lindsay

     Pennsylvania:     Doylestown
Mr. William A. Haring
Mrs. William A. Haring
(Alma Emma Langtord)
Mr. Marc Klippenstein
Mr. Noriyuki Nakagawa
Miss Kristin M. Odhner

     Pennsylvania:     Glenside
Miss Judith G. Murray

     Pennsylvania:     Hatboro
Mr. John A. Campbell
Mrs. John A. Campbell
(Mildred Langtord)
Miss Jayne Ellen Campbell

     Pennsylvania:     Huntingdon Valley
Miss Marianne Dunlap
Miss Nina Dunlap

     Pennsylvania:     Langhorne
Mr. Warren F. Lange
Mrs. Warren F. Lange
(Marjorie MacLeod)

     Pennsylvania:     Old Zionsville
Miss Suzanne Smith

     Pennsylvania:     Pittsburgh
Mr. Jeffrey L. Carr
Mrs. Richard W. Glenn (Kathleen Stroemple)
Mr. Paul M. Schoenberger

     Pennsylvania:     Sarver
Mrs. Alfred G. Brown
(Marlene Shoop)

     Pennsylvania:     Warminster
Mr. Robert J. Evans

     Pennsylvania:     Wayne
Miss Sylvia B. Montgomery

     Puerto Rico: Rio Piedras
Mrs. Enrique Gelpi (Dma Landron)

     Tennessee:     Memphis
Mrs. Floye Dean Covey (Floye Brownlee)

     Wisconsin:     Madison
Mr. Gordon D. Prichett

CANADA

     Alberta:     Crooked Creek
Mr. Lawrence W. Lemky
Mrs. Lawrence W. Lemky (Margaret Anne Reimer)

     Ontario:     Islington
Miss Julia Bond

     Ontario:     Toronto
Miss Mary Lee Chisholm

168




ENGLAND

     Essex:     Colchester
Mrs. Stella W. Rose (Stella Waters)
Mr. Peter William Sherry


EUROPE

     Holland:     Amstelveen
Miss Marla S. Campagne

     Norway: Oslo
Mr. Ottar Larsen

NEW ZEALAND

     Auckland:     Devonport
Mr. Stephen J. Mills

SOUTH AFRICA

     Natal:     Durban

Mr. Graham E. Cheater
Mrs. Michael C. Goodall (Gillian E. Mellor)

     Natal:     Kloof
Mr. Patrick A. P. Mayer

     Transvaal:     Johannesburg
Miss Anne K. Z. Lewis

Deaths

Reported September 1, 1968 to August 31, 1969

Abbed, Saleem, October 18, 1967, Bryn Mawr, Pennsylvania (74)-Delayed Report
Allen, Lewis James, November 6, 1968, Montrose, New York (87)
Ayres, Miguel de Castro, August 27, 1968, Rio de Janeiro, Brazil (88)
Bacon, Mrs. Albert H. (Ada Mary Lewin), April 5, 1969, Street, Somerset, England (86)
Balls, Miss Theresa, June 19, 1967, Colchester, Essex, England (68) Delayed Report
Barber, Percy James, July 16, 1968, Islington, Ontario, Canada (82)
Bergstrom, Mrs. Oscar A. (Angella Lynch), July 3, 1969, Denver, Colorado (82)
Boericke, Miss Winifred, February 7, 1969, Bryn Athyn, Pennsylvania (84)
Brown, Mrs. Charles Raynor (Ella Gertrude Roy), January 18, 1969, Toronto, Ontario, Canada (86)
Claxton, Roy William, July 23, 1968, Rio de Janeiro, Brazil (64)
Coffin, Eldred Iungerich, April 1, 1969, Pittsburgh, Pennsylvania (57)
Coffin, Roscoe Lovett, October 13, 1968, Catonsville, Maryland (97)
Cohen, Mrs. Maurice L. (Cyrilla Ragufrid Briscoe), November 14, 1968, Grimsby, Lancs., England (68)
Cooper, Mrs. John F. (Maude Wheeler), March 21, 1968, Colchester, England (74)- Delayed report.
Cranch, Mrs. Walter (Clara Covert), February 4,1969, Glendale, California (83)
Cronlund, Mrs. Philip R. (Elizabeth Park Meisel), August 23, 1969, Philadelphia, Pennsylvania (62)
Dawson, Mrs. Percy (Elizabeth Pd), November 27, 1968, Streatham, London, England (75)
Day, Cyril Lionel, February 27, 1969, Birmingham, Michigan (59)
Dewey, Mrs. John (Carola Julie Marie Carpenter, October 18, 1968, Phoenixville, Pennsylvania (60)
Doering, Mrs. Theodore H. (Ann Elizabeth Ord), March 23, 1969, Bryn Athyn, Pennsylvania (62)

169



Einarsson, Mrs. Sigfus (Valborg Inger Elisabeth Helleman), July 24, 1969, Reykjauik, Iceland (87)
Elliott, Mrs. Agnes Moffat (Robb), March 19, 1967, Auckland, New Zealand-Delayed Report (82)
Evens, Mrs. John (Annie G. Hill), December 16, 1968, Garyndale, Ontario, Canada (84)
Foord, Albert Edward, August 22, 1968, Colchester, England (73)
Gates, Byron Donald, August 30, 1969, Chicago, Illinois (54)
Gates, Mrs. Byron D. (Thelma Booth), August 30, 1969, Chicago, Illinois (59)
Gyllenhaal, Mrs. John Benade (Vida Pendleton), March 11, 1969, Tucson, Arizona (76)
Holm, Edgar, June 14, 1969, Glenview, Illinois (72)
Howe, Donald I.-no further information
Hultgren, Kenneth Vernon, December 13, 1968, Glendale, California (54)
Jean-Marie, Arthur, May 27, 1969, Bracebridge, Ontario, Canada (74)
Jones, Mrs. Marvin Kenneth (Edith Marcella Williamson), September 18, 1968, Fort Worth, Texas (32)
Kohlhaas, Mrs. John Vincent (Elsie Ryder), May 8, 1969, Boston, Massachusetts (69)
Kuhl, Mrs. George Harold (Evangeline N. Roschman), February 9, 1969, Kitchener, Ontario, Canada (78)
Leonardos, Olivero H., May 30, 1969, Rio de Janeiro, Brazil (61)
Lohmann, Miss Anna Johanne Laurentze, October 1968, Vanl0se, Denmark (85)
Longstaff, Mrs. Alan G. (Lois Davison), May 16, 1969, Freeport, Pennsylvania (62)
Lyman, Russell Seaver, June 13, 1969, Meadowbrook, Pennsylvania (68)
Odhner, Mrs. Ormond de Charms (Joan Bostock), June 2, 1969, Bryn Athyn, Pennsylvania (55)
Pendleton, Charles Rittenhouse, February 9, 1969, Bryn Athyn, Pennsylvania (86)
Roschman, Carl Richard, October 25, 1968, Kitchener, Ontario, Canada (83)
Ross, Mrs. Robert T. (Renee Smith), September 26, 1968, Meadowbrook, Pennsylvania (50)
Schnarr, Maurice John, February 24, 1969, Kitchener, Ontario, Canada (64)
Scott, Mrs. Archibald (Lucile Isabel Hallman), February 9, 1969, Toronto, Ontario, Canada (78)
Smith, Aidwin Gurban, April 2,1969, Meadowbrook, Pennsylvania (74)
Spangler, Mrs. Albert (Anna Adams), February 19, 1969, Elizabethtown, Pennsylvania (89)
Synnestvedt, Mrs. Hubert (Cara Muriel Hyatt), October 10th, 1968, Huntingdon Valley, Pennsylvania (67)
Villela, Levindo Alves, July 20, 1969, Rio de Janeiro, Brazil (46)
Woofenden, Mrs. Francis E. (Amelia Ann Smith), June 2,1952, Mull, Ontario, Canada (78)-Delayed Report.

RESIGNATIONS

Ahmansson, Mrs. Inga (Inga Britta Stahl), Halsingborg, Sweden
Ross, Harold M., San Francisco, California
Ross, Mrs. Harold M. (Dorothe Lesser), San Francisco, California

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DROPPED FROM THE ROLL

Boef, Frederick Nicholaas, Guatemala, Central America
Burton, Edward Theodore, Florida
Burton, Mrs. Edward T. (Mildred Florence Ward), Florida
Fisher, Mrs. Allen W. (Edith Anne (Rogers) Goranfield), Bethlehem, Pennsylvania
Hunt, Miss Marie Louise, Washington, District of Columbia
Matthias, Louis Paul, Hollywood, California
May, Mrs. Gladys, Chicago, Illinois
Pletcher, Harry Frederick, Bryn Athyn, Pennsylvania

Respectfully submitted,

ROBERT S. JUNGE

Secretary

171




TREASURER OF THE GENERAL CHURCH

Report For 1969

     The last three years have seen a fantastic growth in the operating budget of the General Church. Not only have we introduced many new programs and greatly expanded uses, but as everyone knows it has been a time of wild inflation. As a result it has been difficult to project our budgets accurately. Last year's operating expenses were $22,000 above our best estimates and a whopping $79,000 or 29% above the previous year.
     The situation is illustrated by a little poem that I read somewhere entitled "Going-Going-Gone."

I used to think our General Church was a solid going concern.
We stuck to our budget and carefully kept
An account of the money we'd earn.
But now that our programs are growing in size
We're caught with our deficit showing
Our going concern is going so fast
We're concerned over where it is going.

     As a matter of fact we did not end up with a deficit last year, but after meeting record expenses of $352,000 we had a surplus of only $164. Actually we broke even, thanks only to a most unusual response from contributors.
     Expenses in almost every category were up substantially, due largely to the salary program. As a result of this the cost of aid to education on the local level increased by $17,000 while the support of pastoral uses went up $30,000.
     As part of the program to relieve local societies of growing financial burdens the General Church has taken over the responsibility for paying 8% of the salaries of all ministers and teachers throughout the Church into the Pension Fund. This added over $20,000 to the budget in 1969. And last year also was the first full year of our operation of Cairncrest and the new expensive printing equipment that was purchased. This substantially exceeded our estimates and accounted for at least an additional $23,000.
     But most incredible was the outpouring of contributions resulting in the largest increase in any one year of $25,000 for a record $103,000. To be sure this includes some large donors interested in supporting current uses. In fact 19 contributing units gave over $1,000 each for 60% of total. But the returns from average contributors were also encouraging. You may be interested in the following analysis of the source of general contributions:

                         1969
                    No.     Amount
$1-$99               555     10,636
$l00-$499               109     20,168
$500-$999               15     10,859
$1,000 & Over          19     61,223

Totals               698     $102,886

                         1968
                    No.     Amount
$1-$99               565     14,798
$l00-$499               98     17,580
$500-$999               11     8,432
$1,000 & Over          18     36,271

Totals               692     $77,081

     In addition to current contributions, gifts to capital were received during the year from:

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Members of the Pitcairn families totalling          $144,000
The Estate of Mr. Roscoe Coffin, Baltimore          3,500
The Estate of Mrs. Burton, England                    14,800

and we have been advised that the General Church will receive in the neighborhood of three-quarters of a million dollars from the estate of Miss Winifred Boericke, although nothing was recorded in 1969.
     Of the many other developments two are particularly worthy of comment.
     Last year for the first time a centralized payroll system for the United States and a few overseas societies was implemented by the General Church. While this has added to our work load particularly with respect to the withholding of city, state, and Federal taxes, the system has been working well and we believe it is both an improvement and a great relief to many local treasurers.
     1969 was also the first full year of operation of the new Health plan administered by the General Church covering approximately 144 employees and their dependents in the Academy, the General Church and all its ministers and teachers in the United States. During this year over 68 employees and their dependents filed claims which paid a total of $33,050. Our premium for the same period was $28,800, so it is not surprising that our premium has been increased by 50%, but this has been a good program and we believe it has filled a most vital need. I might add that a large part of the success of this plan has been due to the personal attention and interest that is given to each claim by Bruce Fuller who handles all the administrative work-a tremendous task. I doubt that our program can be matched anywhere and I know it is appreciated. Looking ahead, next year will be more of the same. Already there are many new demands on our resources; a new policy for increased theological student stipends, assistance in establishing a new elementary school, the cost of bringing all ministers and their wives to the Assembly, and surely the rapid increase in the cost of living necessitates another substantial increase in our salary scales.
     But I believe we can meet the challenge. A change in investment policy that is being made, which will increase investment return, the income from Miss Winifred Boericke's Bequest, and perhaps some additional contributors, just might provide the necessary income that will be required for 1970.

Respectfully submitted,

L. E. GYLLENHAAL
     Treasurer


OPERATING INCOME

Where it came from

                                   December 31
                                   1969               1968
Contributions
     General Purposes                    $102,886          $ 77,081
     Religion Lessons                    6,067               3,205
     South African Mission               5,466               1,504
          TOTAL                         $114,419          $81,790

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Investment Income
     General Fund                    53,839          53,890
     Endowment Funds                    79,418          78,976
     Endowment Special                    79,831          78,212
          TOTAL                         $213,088          $211,078

Subscription and Sales                    
     New Church Life                    5,598               5,812
     New Church Education               1,414               1,300
     Printing and Publishing               7,432               4,183
Moving and Travel Funds                    6,089               17,854
Miscellaneous                         4,122               269
     TOTAL INCOME                    $352,162          $322,286

What it was spent for

Administration
     Episcopal Office                    $ 22,619          $ 24,136
     Secretary's Office               14,562          15,199
     Financial and Corporate Affairs     24,207          25,468
     Total Administration               $ 61,388          $ 64,803
Services and Information               67,800          42,554
     TOTAL ADMINISTRATIVE AND SERVICES     $129,188          $107,357

Education
     Support of Schools               37,917          22,923
     Religion Lessons and Other          16,794          14,471
     TOTAL EDUCATION                    $ 54,711          $ 37,394

Pastoral Support

Societies                              20,748          10,438
Resident Areas                         33,924          26,489
Nonresident Areas                         27,625          23,525
Special Services                         12,764          5,326
     TOTAL PASTORAL                    $ 95,061          $ 65,778

Clergy                              8,209               22,848
South African Mission                    26,637          21,143
Missionary                              2,516               2,613
Pension Fund Contributions               28,752          7,590
Other                                   6,924               7,771

     TOTAL EXPENSE                    $351,998          $272,494


Appropriated from Surplus
Equipment                              -               $ 14,000
Reserve for Moving                    -               10,000
Unappropriated Balance                    $ 164               $ 39,792

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COMPARATIVE STATEMENT OF FINANCIAL CONDITION

     Assets
                                        December 31
                                   1969               1968

GENERAL FUNDS

Cash                                   $ 34,987          $ 55,709
Accounts Receivable                    37,217          43,992
Loans Outstanding                         60,251          63,364
Investment N.C.I.F                    815,495          794,882
U.S.A. Bonds                         1,038               1,038
Other Securities                         126,273          114,032
Buildings and Grounds                    114,000          113,785
Real Estate                              29,899          29,899
Inventory-Publications                    14,592          12,670
Prepaid Expenses                         13,838          8,418
Due from other Funds                    2,538               2,563

     TOTAL GENERAL FUNDS               $1,250,128          $1,240,352

LOAN FUNDS
     Cash                              $ (3,187)          $ 645
     Loans Outstanding                    33,085          33,085
     Investments-N.C.I.F               87,178          87,178
     TOTAL LOAN FUNDS                    $ 117,076          $ 120,908


ENDOWMENT AND TRUST FUNDS
     Cash                              $ 129,891          $ 134,960

     Investments-N.C.I.F               5,119,988          4,959,618
     Due from other Funds               60,000          -
     Other Securities                    183,239          155,369
     TOTAL ENDOWMENT AND TRUSTS          $5,493,118          $5,249,947


SOUTH AFRICAN MISSION FUNDS

Cash                                   $ 12,284          $ 11,012
Loans and Accounts Receivable               3,136               3,998
Investments-Building Society               69,079          64,624
Real Estate and Office                    4,549               3,977

     TOTAL SOUTH AFRICAN MISSION          $ 89,048          $ 83,611

TOTAL ALL FUNDS                         $6,949,370          $6,694,818

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     Accountability
                                        December 31
                                   1968               1969
GENERAL FUNDS
     Accounts Payable                    $ 6,422          $ 46,398
     Contributions for Future Expenditures     24,396     18,232
     Due to Other Funds               60,348          16,805
     Unexpended Funds
          Restricted                    51,992          60,344
          Unappropriated                    9,486               9,613
          Reserved for:
          Investment Savings          44,675          23,144
          Pastoral Moving               7,791               8,312
          Other                         7,809               7,743
     Unappropriated Income Surplus          192,677          206,513
     Principal of Book Center          7,357               7,267
     Net Worth                         837,175          835,981

     TOTAL GENERAL FUNDS               $1,250,128          $1,240,352


LOAN FUNDS
     Building Revolving Fund               $ 117,076          $ 120,908
     TOTAL LOAN FUNDS                    $ 117,076          $ 120,908


EDOWMENT AND TRUST FUNDS
     Funds Functioning as Endowment     $ 841,116          $ 723,264
     Endowment Nonexpendable               
          Income Restricted               1,249,198          1,186,709
          Income Unrestricted               963,752          896,811
     Special Endowment                    2,298,780          2,295,700
     Trust Funds                         140,272          147,463

     TOTAL ENDOWMENT AND TRUSTS          $5,493,118          $5,249,947

SOUTH AFRICAN MISSION FUNDS
     Accounts Payable                    $ 338               $ 60
     Mission Reserve Fund               86,760          82,596
     Trust Funds                         549               535
     Special Funds                    1,401               420

     TOTAL SOUTH AFRICAN MISSION          $ 89,048          $ 83,611

     TOTAL ALL FUNDS                    $6,949,370          $6,694,818

176





GENERAL CHURCH OF THE NEW JERUSALEM
(A Pennsylvania Corporation)

     REPORT OF THE SECRETARY

     FOR THE YEAR ENDING DECEMBER 31, 1969

     MEMBERSHIP

     During the year 1969 the number of persons comprising the membership of the Corporation remained at 336. The changes in membership consisted of:


6 New Members:
Alden, Gideon T.
Blair, Robert H.
Rose, Frank S.
Smith, Roger Allen
Stroh, Kenneth O.
Synnestvedt, Leo

6 Deaths of Members:

Day, Cyril L.
Gates, Byron D.
Heilman, Otho
Lyman, Russell S.
Pendleton, Charles R.
Smith, Aldwin C.

     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. At the 1969 Annual Meeting ten Directors were elected for terms expiring in 1972. The present Directors, with the dates their terms expire, are as follows:

1971 Acton, Elmo C.
1972 Alden, William B.
1970 Anderson, Gordon G.
1972 Asplundh, Lester
1970 Asplundh, Robert H.
1972 Brewer, Horace H.
1972 Campbell, David H.
1971 Doering, George C.
1970 Ebert, Charles H.
1971 Fuller, Alan B.
1971 Hasen, Alfred H.
1970 Hyatt, Kent
1971 Kintner, William R.
1971 Lee, Edward B., Jr.
1970 McCardell, Willard B.
1972 Nelson, Lewis
1972 Pendleton, Willard D.
1970 Pitcairn, Garthowen
1972 Pitcairn, Lachlan
1970 Pitcairn, Stephen
1970 Powell, Oliver I.
1972 Pryke, Owen
1971 Rose, John W.
1970 Rose, Roy H.
1972 Smith, Marlyn F.
1971 Stebbing, David H.
1972 Synnestvedt, J. Ralph
1970 Synnestvedt, Ray
1971 Walter, Robert E.
1971 Woodard, George H.

Lifetime honorary member of the Board:

de Charms, George

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     OFFICERS

     The Corporation has four Officers, each of whom is elected yearly for a term of one year. Those elected at the Board Meeting of January 24, 1969 were:

President          Pendleton, Willard D.
Vice President     Acton, Elmo C.
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1969 Annual Corporation Meeting was held at Bryn Athyn, Pennsylvania, on January 24, this being the only Corporation Meeting held during the year. The President, Bishop Pendleton, presided, and the attendance numbered 103 members. Reports were received from the Nominating Committee and the Treasurer.
     In his report the Chairman of the Nominating Committee said that Bishop George de Charms had signified his desire to retire from active service on the Board. He said be had served as a member of the Corporation for 55 years and as a member of the Board for 38 years. In recognition of his inspired leadership and devoted service to the Church the Corporation elected Bishop de Charms to Honorary Membership on the Board for life.
     An amendment to the By-Laws was passed which limited the term of a Director to six years. The amendment also provides that if a General Church use would be harmed if a member were not nominated after a six year term the Nominating Committee could make an exception.
     The Reverend Peter Buss gave a comprehensive report on the history and problems of the South African Mission and outlined a ten-year plan which he felt was essential to maintain the Church among the sincere and active members.

     BOARD MEETINGS

     The Board of Directors held four regular meetings during 1969, the President presiding at all of them. The average attendance of Directors was 21 with a maximum of 23 and a minimum of 18.
     In January a regular meeting of the Board and an organizational meeting of the Board were held. Mr. Robert E. Walter, Chairman of the Salary Committee, reported that all of the Societies were in accord with the new Salary Plan. He mentioned that although the new compensation package was a substantial increase over the old it is already out of date. He said his Committee was studying ways in which the Plan could be kept current, such as tying it to the cost of living index or public school salaries.
     The Board approved the Committee's recommended make-up for the Salary Committee which would consist of three members of the Board of Directors, one of whom should serve as Chairman and, in addition, in an advisory capacity, a representative of each Society to be appointed by the Executive Committee of that Society.
     The Board approved a request from Jose de Figueiredo, the pastor in Brazil, to permit him to draw from a special fund to finance the publication of 1000 copies of the Portuguese translation of the Divine Providence. The Board further expressed appreciation of Mr. de Figueiredo's devotion to his work in the translation of the Writings into Portuguese.
     At a meeting held in May, Bishop Pendleton reported that he was revising the Statement of Order and Organization of the General Church. It was last revised by Bishop George de Charms in 1952. Bishop Pendleton expressed his concern over the wording of the paragraph on the selection of the Bishop where it states: 'The Bishop of the General Church is the chief governor thereof.

178


He is first named in, and by, the Council of the Clergy, and the choice of that body is then submitted to the Board of Directors for their consideration. When it has been approved by both bodies the Joint Council determines the mode whereby the name is finally to be placed before the General Assembly for election."
     Bishop Pendleton said the words, "When it has been approved by both bodies," give the Board of Directors the power to veto the Council of the Clergy and thus stop the name from going before the General Assembly. He said that certainly the name should go before the Board of Directors, as the only lay body of the Church, for consideration and counsel, but the power to veto should belong only to the General Assembly on the matter of selection of a Bishop. He proposed that the amendment to the Statement read: "[The Bishop of the General Church] is named in, and by, the Council of the Clergy, and the choice of that body is then referred to the Board of Directors for counsel and response. The Joint Council determines the mode whereby the name is finally to be placed before the General Assembly." Bishop Pendleton's proposed amendment was unanimously approved.
     Mr. Robert E. Walter, Chairman of the Salary Committee, said that his Committee had agreed that there should be no major revision in the Salary Plan until the fall of 1969. Recognizing that the increase in the cost of living had outdated the present Plan, the Committee agreed that a cost of living factor should be considered as an adjustment to the existing Plan. This adjustment was approved effective September 1, 1969.
     The Board approved Bishop Pendleton's recommendation to send Christopher Smith to the Toronto Society for one year after his ordination in June. Mr. Smith would assist the Reverend Harold Cranch.
     At the meeting held in November, the Board approved a policy concerning admissions, stipends, and fees for theological students. The policy provides for needed financial assistance for theological students beginning when the student is appointed as a candidate for the ministry.
     Bishop Pendleton stated that because of legal and administrative reasons it was important that the General Church be incorporated in other countries. Incorporation of the General Church in England was approved by the British Assembly last year. Canada is now in the process of incorporation. In Canada incorporation would greatly reduce the difficulties of administering the centralized payroll, the Doering Fund, the Orphanage and special funds, and enhance the receipt and administration of grants and bequests to Canada. it is proposed that the members of the Canadian Corporation be required to be members of the Pennsylvania Corporation and that the Bishop of the General Church incorporated in Pennsylvania be the President ex-officio of the Canadian Corporation. The Board approved an appropriation to retain legal counsel to advise and draw up the necessary legal documents for incorporating the General Church in Canada.
     During the year travel expenses were approved for ministers to the General Assembly and for Bishop Pendleton, Bishop Acton, and the Reverend Robert Junge to the World Assembly in London in July 1970. Necessary equipment for the Religion Lessons and other General Church uses was approved and various routine matters were discussed with the proper action being taken.

Respectfully submitted,

STEPHEN PITCAIRN,
     Secretary

179




EDITOR OF "NEW CHURCH LIFE"
Additional pages were not needed in 1969. In order of space used, the normal total of 576 pages was made up as follows:

                    Pages
     Articles          316
     Sermons          72
     Reports          55
     Editorials          38
     Church News          25
     Announcements     25
     Reviews          11
     Miscellaneous     11
     Talks to Children     8
     Directories          8
     Communications     7
                    576

     An important feature in 1969 was the beginning, in the July issue, of a series of articles on the work True Christian Religion, to which a number of priests are contributing, and which will run through December, 1970. This series is NEW CHURCH LIFE'S contribution to the observance of the two hundredth anniversary of the completion of that work.
     Excluding editorials, news notes and reports, the contents of NEW CHURCH LIFE in 1969 came from 37 contributors-27 ministerial and 10 lay, the latter including 2 ladies. While 1969 was not a good year for Church News, and better is hoped for, thanks is due for the reports that were received.

     CIRCULATION

     Figures as of December 31, 1969, supplied by the Business Manager show that paid subscriptions decreased by 2 and gratis subscriptions by 1. Total circulation is shown in the following tabulation:

                                   1969          1968
     Paid Subscriptions
     By subscriber          839
     Gift                    373          1212          1214
     Free to our Clergy, Libraries, etc     214          215
                                   1426          1429
Respectfully submitted,

     W. CAIRNS HENDERSON
          Editor

180




GROUP HEALTH INSURANCE PROGRAM

The basic problem in the administration of the group insurance remains that of educating the participants. This problem area, however, is decreasing in importance as more families have had occasion to make use of specific claim areas and have been informed of the full scope of the coverage available through individual correspondence. This necessary correspondence, coupled with actual processing of claims, continues to be very time-consuming.
     The problem of the moment is determining exactly what benefits are presently available to our members residing in Ontario. A recent change in the Ontario law concerning insurance coverage specifically prohibited certain coverage presently received through our policy. Additional information is still being gathered to better enable a proper decision on how to cope with this situation to be made.
     Due to the very heavy claims experience during the first premium year ending June 30, 1969, the group rate was raised exactly 50%. Reasoning for and determination of this new rate as presented by Equitable Life is attached. The following statistical information is a more up-to-date presentation of premium expense and claims experience.

CLAIMS
EXPERIENCE

July '68-Dec. '68
Jan. '69-June '69

ANNUAL

July '69-Nov. '69
               Claims
     Claims     Av. Claims Av. Prem-     as a
     Months     Paid     Month     ium/Month of Prem.
     6     $13,000.00     $2,165.00     $2,400.00     90%
     6     20,050.00     3,340.00     2,400.00     139%
     12     $33,050.00     $2,750.00     $2,400.00     114.7%
     5     $12,315.00     $2,465.00     $3,745.00     66%

GROUP COMPOSITION:
                                   PREMIUM SCHEDULE/MONTH
     Employees                         126          $12.42
     Employees (Medicare)               18          7.72     (Present Total
     Employee Dependent Units          79          26.11     Monthly
     Employee Dep. Unit Medicare          6          7.12     Premium
                                                  $3,812.89)

     The claims experience above suggests that although claims are presently lower relative to premium expense, the absolute dollar amount of claims will not be substantially reduced during this premium year.
     Thanks to Bruce Fuller for compiling these figures and for doing a tremendous job of administering the program.

Respectfully submitted,

GARTH PITCAIRN
Chairman

PUBLICATION COMMITTEE

As a new use the Committee has tried this year to initiate regular communication with the publishing bodies of other branches of the New Church. The hope is that this may lead to co-operation and less duplication.

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     If one looked only at the material published during this year the committee would seem to be rather inactive, for a reprint of Discipline by Rev. Martin Pryke is the only project completed.
     However, the following items are all approved and in process:
     The World Knew Him Not (D. Rose); Introduction to Hebrew (Gaskill: a reprint); Swedenborg's Claim (F. Rose: a reprint); Our Funeral Customs (Pryke: a reprint); Our New Church Vocabulary (Henderson); City of God (Alden: a reprint).
     In addition the committee is trying to arrange for a new edition of the Word.
     Eight books and pamphlets are under consideration, and the committee has expressed active interest in five additional unfinished manuscripts. The committee strives to stimulate authorship, yet gives every item submitted careful initial reading by several committee members.
     The Committee consists of: The Rev. Harold C. Cranch, Mr. Bruce Fuller, The Rev. W. C. Henderson, The Rev. Norbert H. Rogers, The Rev. Erik Sandstrom and The Rev. Frederick L. Schnarr. When you consider the schedules of these men, as chairman, I never cease to be amazed at their accomplishments and devotion.

Respectfully submitted,

ROBERT S. JUNGE

Chairman

RELIGION LESSONS COMMITTEE

Religion Lessons. As of December, 1969, there were about 90 preschool children and 535 of kindergarten through grade 10 age enrolled in the Religion Lessons program. The grand total of 625 constitutes a New Church student body of gratifying size. To take care of these children-to attend to all the details involved in seeing to it that each child gets the lessons and festival mailings he should have-has taken an average of 2.2 hours per child per annum of work by the office and print-shop staff. This is in addition to the Director's time and of the work done by our fine corps of volunteer counselors and teachers.
     New Church Education currently has a circulation of 580. It is now being printed on 17 X 11 in. paper, folded in half, and stapled in the middle of the fold. The new format puts the bent-over ends of the staples inside the magazine, and so eliminates the danger of scratching furniture surfaces which had been an annoyance with the old format. It has also made it necessary to change the number of pages per issue from 26 to a multiple of four. At present each issue contains 28 pages.
     Sunday School. Except for supplying lessons and other materials as requested by pastors and scheduling a luncheon meeting of pastors active in Sunday School work, the Sunday School Committee has been inactive during the past year.
     Printing and Publishing. Thanks to funds allocated by the General Church we purchased from the Addresso-Multilith Company a Model 706 direct photographic process master-making machine, a Model 1850 offset press, and a powered paper knife. Except for the knife, these items of equipment have had a long and trying breaking-in period since their delivery late last February, and still continue to require more frequent service calls than one would like. Despite this disappointing experience, however, the new machinery has made it possible to produce printing work in greater volume and variety, of better quality and at greater speeds than was possible before. In November alone it is estimated 25,000 imprints, that is, printing impressions, were made with the offset press.

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With funds donated by Theta Alpha, the Glencairn Foundation and by a number of individuals we have also purchased a Thomas automatic wire stitcher and folder from the Pitney Bowes Company. These two items, which were delivered in December, when working together in tandem can do in one operation what previously had taken three when done by band. Needless to say, the print-shop staff are very pleased to be relieved of what had been a time-consuming and tedious task. Collating the printed pages for stapling and stitching remains the one operation still being done manually. This too is a long and tedious operation, and it is hoped that it will not be too long before we can purchase a Thomas automatic collator designed to work in conjunction with our new stitcher. The capital investment in all these items of equipment and their maintenance costs may seem quite high, but we feel the machinery is needed to meet the ordinary printing needs of the General Church and of the Academy, and in the long run will prove less costly than if the work were done by commercial presses.

Respectfully submitted,

NORBERT H. ROGERS

Director

SOUND RECORDING COMMITTEE

Every third year the Committee issues a completely revised Catalogue. This was done in the year under review, and the 1969 edition is the largest yet issued. Although 622 titles were withdrawn from circulation, 264 new titles were added for a total of 1823. These accessions came from Bryn Athyn, Glendale, Glenview, Kitchener, Pittsburgh, San Francisco, Toronto, Washington, D. C. Perhaps it should be emphasized again that material retired is simply withdrawn from circulation; it is not destroyed.
     In the twelve months ending September 30, 1969, circulation increased from 1098 to 1146. In addition, 110 blank tapes were mailed, 18 music tapes were requested, and 14 copies were made, for a total of 1288 tapes handled. During the same period a total of 656 of the Visual Education Committee's slides was mailed to borrowers.
     The treasurer reported that as of September 30, 1969, Committee net worth stood at $17,950.42, a decrease of $228.48. Total income for the year was $6,219.92, a decrease of $2,472.13, while total expenses were $6,785.67, an increase of $978.69. Thus the loss for the period was $3,450.82.
     There has been little change in the work of the Committee itself, but a heartening development is reported by a sub-committee in England, chaired by Mrs. Bjorn A. H. Boysen. This group is sending tapes weekly to listeners through England and in Holland, and material to young people in Scandinavia.

Respectfully submitted,

     W. CAIRNS HENDERSON
          Chairman

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REVIEWS 1970

REVIEWS       Societies       1970

     BETTER THAN GOLD. By Dennis Duckworth. Published for the Missionary Society of the New Church by New Church Press, Ltd. London, 1969. Paper, pp. 96. Price 6/6.

     This is the second edition of a little volume issued in 1955 as a "pocketbook for young people of the New Church (and others)." It was reviewed in NEW CHURCH LIFE for April, 1956, pp. 198-199. Apparently there have been no revisions of the text, and while the book has many admirable features, and will be of interest to those who seek a presentation of one New Church point of view, it is not entirely free from statements to which we would take exception.

THE TOUCH-LINE OF FAITH. By L. H. Houghton. The Missionary Society of the New Church, London, 1969. Paper, pp. 42.

     The writer of this pamphlet explains its title and its purpose in this way. "The touch-line, as every football enthusiast knows, is the boundary of the football field. When the ball passes over this line it is out of play. Many of us seem to be like that with regard to religion. This is a great pity because in so many cases it is due to confusion of ideas rather than to indifference." The object of this booklet is to stimulate in the reader a spirit of enquiry which will lead to a resolution of at least a few of these problems." The booklet takes the form of a conversation between two friends in which some penetrating questions are asked and answered. Mr. Houghton has, of course, the advantage of knowing the answers and being able to frame the questions accordingly, but he seems to play fairly by the reader. The questions are those which an intelligent inquirer might well ask, and there is nothing stilted about the dialogue.

JUNE 19. By Christopher V. A. Hasler. The New-Church Sunday School Union, London, 1969. Paper, pp. 14. Price, 25#.

     Published to commemorate the New Church World Assembly to be held in London this summer, Mr. Hasler's pamphlet begins with the statement that only one man on earth knew what happened in the spiritual world on June 19, 1770. This leads to brief treatments of Swedenborg's life, interests and purposes, and of his commission to make public the truth of the Lord's sole Divinity. The works Arcana Coelestia and Heaven and Hell are considered, and the writer then moves on to the crowning work, True Christian Religion. The style is simple and direct. As the name of the publishing body suggests, this pamphlet is intended for children and young people. It seems to be well adapted as well as useful.

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Societies
CONDENSED REPORT OF THE SECRETARY OF THE JOINT COUNCIL 1970

CONDENSED REPORT OF THE SECRETARY OF THE JOINT COUNCIL       Editor       1970


311 371
2122 2226
     MEMBERS LOCAL CHURCH
                         1909     1919     1929     1939     1949     1959     1969
Bryn Athyn, Pennsylvania     130     173     315     376e     513     618     697
Chicago, Illinois
     (Sharon Church)          40     35     74     58e     80     48e     50
     Swedenborg New Church
          Society, Chicago     -     30e     -     -     -     -     -
Colchester, Essex, England     20     25     44     45e     61     69e     72
Detroit, Michigan               -     -     -     28e     30     63     57
Durban, South Africa          -     -     46     79e     70     72     93*
Glenview, Illinois
     (Immanuel Church)          59     80     126     149e     186     194     217
Hurstville, Australia          -     11     14     26     25     25e     31
Kitchener, Ontario, Canada
     (Carmel Church)          72     98     89     91e     106     121     105
London, England                    (1921)
     (Michael Church)          -     (72)     102     62e     48     75     59
                                   (1924)
London (Peckham Rye)          22     31     45     -     -     -     -
Los Angeles, California
     (Glendale)                -     -     -     -     -     44e     42e
                                                       (1966)
Philadelphia (Advent)          53     53     22     48e     42     34     23
Pittsburgh, Pennsylvania      104e     86     64     103     110     107     104
                                   (1927)     (1951)
Rio de Janeiro, Brazil          -     -     76     -     50     58     57

Stockholm, Sweden               -     37     73     93e     92     75e     63**
Toronto, Ontario, Canada
     (Olivet Church)          38     65     100     119e     107     145     141
Washington, D. C.               -     21e     11     14e     16     53     44
     Baltimore Society          20     16     15     -     18e     13     -

Society Totals               558     833     1216     1291     1554     1811     1855

Circle Totals               99     151     178     155     179     311     371

Gorand Total Societies
     & Circles               657     984     1394     1446     1733     2122     2226

Members General Church          941     1435     1992     2241     2568     2914     3206


e = estimated.
     * Durban, 1969-It should be noted that the Transvaal Circle of sixteen former members of the Durban Society has now been formed.
     ** Stockholm, 1969-The Jonkoping and Oslo Circles have been formed, partially from previous members of the Stockholm Society, totaling approximately twenty-five.



     AVERAGE ATTENDANCE
     PUBLIC WORSHIP

                         1909     1919     1929     1939     1949     1959     1969

Bryn Athyn, Pennsylvania     165     235     297     289e     384     542     475*
Chicago, Illinois
     (Sharon Church)          26     30     45     30e     54     28e     15
     Swedenborg New Church
          Society, Chicago     -     19e     -     -     -     -     -
Colchester, Essex, England     44     26     38     48e     62     60e     64
Detroit, Michigan               -     -     -     32e     32     66     77
Durban, South Africa          -     -     58     48e     38     65     104
Glenview, Illinois
     (Immanuel Church)          73     77     113     140e     156     143     130
Hurstville, Australia          -     7     18     22e     18e     21     21
Kitchener, Ontario, Canada
     (Carmel Church)          84     68     72     77e     82     99     114
London, England                    (1921)
     (Michael Church)          -     -     38     30e 34     46     44
                                   (1924)
London (Peckham Rye)          33     29     24     -     -     -     -
Los Angeles, California
     (Glendale)                -     -     -     -     -     49e     34
                                                       (1966)     
Philadelphia (Advent)          31     32     -     28e     24     28     19
Pittsburgh, Pennsylvania      56e     45     45     59     65     80     94
                                   (1927)     (1951)
Rio de Janeiro, Brazil          -     -     25     -     23     17     17

Stockholm, Sweden               -     52     56     50e     46     29E     30
Toronto, Ontario, Canada
     (Olivet Church)          35     58     68     65e     85     111     131
Washington, D. C.               -     12e     13     21e     28     51     66
     Baltimore Society          25     13     10     -     24e     19     -

Society Totals               572      703     920     939     1155     1364     1435

Circle Totals               74     76     148     139     195     385     420

Gorand Total Societies
     & Circles               646     779     1068     1078     1350     749     1855

Members General Church          

     e = estimated.
     * Bryn Athyn, 1969-The form of the summer service was changed in 1969. Actual attendance increased.


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     AVERAGE ATTENDANCE
     DOCTRINAL CLASS

                         1909     1919     1929     1939     1949     1959     1969

Bryn Athyn, Pennsylvania     122     58     145     199e     283     253     231
Chicago, Illinois
     (Sharon Church)          19     19e     45     25e     40     26e     15
     Swedenborg New Church
          Society, Chicago     -     10e     -     -     -     -     -
Colchester, Essex, England     -     -     12     12e     22     13e     20
Detroit, Michigan               -     -     -     10e     16     22     23
Durban, South Africa          -     -     30     27e     18     20     31
Glenview, Illinois
     (Immanuel Church)          50     41     86     95e     128     105     50*     
Hurstville, Australia          -     5     8     11e     -     11     6
Kitchener, Ontario, Canada
     (Carmel Church)          49     46     29     37e     47     50     63
London, England                    (1921)     
     (Michael Church)          -     16     12     18e     14     13     12
                                   (1924)     
London (Peckham Rye)          8     9     18     -     -     -     -
Los Angeles, California
     (Glendale)                -     -     -     -     -     15e     17
                                                       (1966)
Philadelphia (Advent)          10     10     12     18e     21     11     -
Pittsburgh, Pennsylvania      22e     14     50     48     38     31     50
                                   (1927)     (1951)
Rio de Janeiro, Brazil          -     -     -     -     -     -     15

Stockholm, Sweden               -     25     20     14e     15     11e     18
Toronto, Ontario, Canada
     (Olivet Church)          26     23     30     37e     48     48     54
Washington, D. C.               -     11e     11     10e     20     27     21
     Baltimore Society          12     5     -     -     12     7     -

Society Totals               318     292     508     561     722     663     626

Circle Totals               41     28     63     51     135     222     185

Gorand Total Societies          359     320     571     612     857     885     811
     & Circles               

Members General Church          

     e = estimated.
     * Glenview, 1969-The Doctrinal Class figure was estimated locally and may be ten or fifteen low.
                              
     NOTE:     I feel the Church as a whole should give particular attention to what has happened to the Doctrinal Class attendance in the last twenty years throughout the Church. It might be of interest that I would estimate that approximately 25% of the children of the Church were enrolled in day schools in 1909, whereas today approximately 40% are enrolled.
     


186


BUT FEW CHOSEN 1970

BUT FEW CHOSEN       Editor       1970



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 the Lord said, "Many are called, but few chosen," He taught the whole truth about predestination. Every man created by the Lord is called to heaven. That is why the Writings say that all are predestined to heaven, namely, that in creating and sustaining a man the Lord has no other will for him than that he shall become an angel. However, the Lord chooses for heaven those only who have willed well and believed aright by obeying His commandments and acknowledging Him; and that few are chosen is not by His decree, but is entirely the fault of those among the many who have deliberately rejected their calling.
     Nor is there any conflict between this truth and the Lord's saying to His disciples: "Ye have not chosen Me, but I have chosen you." The same principle applies. Men are chosen as instruments of use, and everything of use is from the Lord. While they must, as of themselves, prepare to become instruments of use, it is the Lord who makes them such instruments. In this vital sense it is the Lord who chooses them, but He chooses those only who have thus prepared themselves.
     This is a truth that bears restating, for although theological predestination has become unpalatable to many, there are also today many who are quite willing to accept scientific and psychological theories of determinism which do not even have a God behind them, and these theories have a strange but powerful allure. Yet man is free and responsible; and the very basis of his freedom and the nature of his responsibility lie in the fact that he is called to heaven by virtue of his having been created, but will not be chosen for heaven unless he himself wills it.

187


INTELLECTUALISM AND THE CHURCH 1970

INTELLECTUALISM AND THE CHURCH       Editor       1970

     From time to time we are warned against the danger of the church falling into mere intellectualism. This has happened in the past, and will no doubt happen again, so there is nothing new in it. Certainly the danger is always with us, for the church does not consist only of regenerate or even of regenerating men, and the very form of the Writings is such that the natural man's preoccupation with them may easily become merely intellectual. However, without minimizing the danger, or presuming to judge whether there is indeed a tendency to it, there are two things that may be said about the matter.
     If some in the church have become guilty of intellectualism, they have done so in opposition to the Heavenly Doctrine and to the consistent teaching of the church from the beginning. The strongest warnings against mere intellectualism come from the Writings themselves; their emphasis is always on the search for truth for the sake of good and the uses of life. And if there is any thought that the clergy have been negligent, there must have been serious lack of attention to priestly instruction, for the same emphasis is to be found in countless sermons and doctrinal classes.
     Furthermore, since we are always liable to try to guard against one extreme by going to the other, it should be pointed out that the study of the Writings and the good life are not mutually exclusive, competitive or antithetical. The New Church man is not faced with making a choice between the two, though some have wrongly supposed this to be the case. Where there is a case of intellectualism, the cure is not less study of the Writings, but a change of motive in studying them is called for. In making that change men conform with the Writings themselves and with the unvarying teaching of the church.
LORD'S MANSIONS WITH MAN 1970

LORD'S MANSIONS WITH MAN       Editor       1970

     Few of the Lord's words are better known and loved than those in which He said that in His Father's house are many mansions, and told His disciples that He went to prepare a place for them. Yet it is not so well known, because the same Greek word has been translated differently, that the same discourse contains a companion passage which may be rendered: "If a man love Me, he will keep My words; and My Father will love him, and we will come unto him, and make our mansion with him."
     Here we find two contrasting ideas: the kingdom of heaven is so remote from man that the Lord must depart to prepare his place in it; yet the place is not far off, but is in man's mind.

188


What reconciles these two ideas is, of course, the teaching that those are received into heaven after death who have received heaven in themselves while they lived on earth. However, these two ideas-that the Lord is remote and apart from man, and that He is near and within him-occur throughout the Word, and both are needed for a true understanding of the Lord and of our relation and responsibility to Him.
     The Old Testament teaches throughout that Jehovah is both transcendent and immanent, and the same is taught in the Gospels. Thus the Lord told His disciples that He went to the Father, yet promised that He would be with them in the Holy Supper. In the Writings we again meet the same teaching, but given now in the language of rational ideas, because it is necessary that we be able to distinguish in thought the Divine above the heavens and the Divine in heaven; yet realizing that they are the same Divine, the Divine in itself and in proceeding.
     However, the immediate application here is that the abode in which the faithful dwell forever with the Lord is not a mansion in the sky but one formed in their own minds as they love Him and keep His words here on earth. The Lord prepares our place by preparing us, by introducing heaven into our minds as we follow Him; and we cannot look forward to an abode with Him that has not thus been made ready.
TEMPTATIONS OF JESUS 1970

TEMPTATIONS OF JESUS       E. BRUCE GLENN       1970

     Editor of NEW CHURCH LIFE:

     It is with hesitance but a sense of the subject's importance that a layman ventures to raise questions on a doctrine both profound and sacred. At this time of the year our minds turn with gratitude to the Lord's glorification of His Human. As the means of restoring order in the spiritual world and spiritual freedom to men on earth, the crucifixion and resurrection fill us with awe. The ground over which our thoughts move is holy.
     Perhaps for this reason, there seems to be in the church a tendency to minimize the Lord's taking of the infirm human through Mary as the necessary means to the fulfillment of His mission on earth. We worship the risen Lord; yet to feel His mercy fully, we must sense with depth and clarity the nature of His trials through that merely human which He accepted with its burden of hereditary evil.
     In considering the Lord's temptations, we see clearly that the evils which challenged His love for men were not His own, but those of the fallen race He had come to save.

189


Yet He had to fight them, not as they lay in others, but on the plane of His own mind. Did not this require His taking on these evils as if they were His own-even while they could not possibly be appropriated to His Divine nature? If, while consciously in the human from Mary, He did not feel the force of evil as an immediate presence, would there have been any temptation? To single out one passage, apart from all we are given on this doctrine, may be dangerous, but Arcana Coelestia 1444 appears unequivocal!

     "He was born as are other men, and inherited evil from the mother, against which He fought, and which He overcame. It is well known that the Lord underwent and endured the most grievous temptations. . . . No one can undergo temptation unless evil adheres to him; he who has no evil cannot have the least temptation.
     In the Lord there was not any evil that was actual, or His own, as there is in all men, but there was hereditary evil from the mother."

     "No one can undergo temptation unless evil adheres to him." This may appear a theological point with no strong implication for our understanding and worship of the Lord. Yet unless we view the Lord's temptations as very real struggles against evils within His infirm human, they cease to be temptations and become a mere intellectual game played out against the hells, with never a question of the outcome. His acceptance of the human becomes a gesture or a formula; and we are in danger of losing the vision of His glorification as the organic and redemptive uniting of Son to Father in the crucible of the will.
     The use of the name "Jesus" in the title of this letter is deliberate. How often does that name appear in NEW CHURCH LIFE, except in quotations from the Gospels? Very rarely. This is understandable, as a reaction against Protestant use of the name almost exclusively and with connotations of the Lord's mere humanity. In that context it rings false and sentimental. We are taught that "Jesus" means "Savior" and represents the Lord as to His Divine good, His very essence. The Divine good could not be subjected to temptation. Yet all three accounts of His temptations in the wilderness call Him "Jesus." In our avoiding by name the implication that He was merely a man, may we not be subject to the opposite error-neglecting the acceptance of mere humanness as the one means for our salvation? To receive with understanding and conviction His infinite mercy as Savior, must we not see how the Infant born of Mary as Jesus glorified that name only through "the most grievous temptations"?
     E. BRUCE GLENN

190


Church News 1970

Church News       Various       1970

     WASHINGTON, D. C.

     It is far, far too long since our last report, but time flies when one is busy, and the Washington Society has been very, very busy.
     Leaving our wonderful news until the last, we will start with the externals. With the new road through Acton Park to the church, and the accompanying grading, the combined grounds give the air of a spacious rolling park on the south side of the church. The small red and white azaleas, the bulbs and bushes from the Easter offerings, and the few trees in the parking area give a promise of much beauty to come. The 1,500 or so pine trees planted by work parties of both children and adults will one day form most effective windbreaks and traffic screens. The latest plantings are two holly trees in front of the church, given by Mrs. Robert Hilldale in memory of her husband. We are grateful to the volunteer tractor drivers who keep these acres mowed.
     Work started last fall on a new road to open the second section of Acton Park. Another wonderful gift from the Pit-cairn Company has added twenty more acres of woods and meadows and a second house to this area. Although a county building freeze and tight money have held back the start of building in the Park, hopefully this spring will find the first house excavation well under way-ours!
     Socially the Washington Society may well be noted for card parties held throughout the year, when experts pool their skill and perennial good will with the beginners. Highlighting the social activities are open houses held for visiting ministers and other speakers and our Thanksgiving dances. Last year's dance immortalized "Stan the Sassy Starling," who came to represent our propriums in his flights during church. This year the dance was combined delightfully with a dinner.
     Two Christmas bazaars, with suppers and children's games, plus specially written puppet shows, have been highly successful in their dual purpose of providing family fun and building funds. Our special thanks go to Mr. Eugene Glebe whose gifts of candles and candelabra have got these bazaars off to a good start for many years.
     Combining the serious with the joyful have been our most effective Christmas tableaux and the giving of gifts to the children, which for the past two years have been followed by sumptuous buffet suppers and Christmas sings at the pastor's home.
     Especially notable are the New Church Day celebrations. That in 1968 took the form of a regional assembly at which on Friday evening, after a banquet, Bishop Willard D. Pendleton addressed us on the prophecies in the book of Revelation. Saturday was given over to baseball, treasure hunts, children's games and picnicking in the special picnic area. The Bishop's sermon on Sunday pointed out the Lord's tender operation in the building of the church, and was followed by a luncheon and a special children's program, in which were unveiled scenes from the book of Revelation portraying preparation in the spiritual world for the birth of the New Church. The opportunity to meet with Bishop and Mrs. Pendleton was most welcome.
     The 1969 celebration followed much the same pattern, with the Rev. Norman H. Reuter as the guest minister. His banquet speech gave a comprehensive view of how the Lord has protected His church from the most ancient times, and has from the beginning been leading up to the giving of this crown of revelations. The Sunday program included a special paper by young Stewart Smith about John on the Isle of Patmos.

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     Although they have been reported separately, our notes should perhaps include some mention of the gatherings at Pawley's Island, South Carolina, which in May of these two years have served as district assemblies for the southern groups Mr. Schnarr visits three times a year. These gatherings have been attended also by Washington members besides the pastor's family. In 1968 it was attended by the Rev. Roy Franson and members from his district and was presided over by Bishop Pendleton. In 1969 Bishop Acton presided and was assisted by the Rev. Alfred Acton. Special credit goes to Dr. and Mrs. Jack Fehon, who arranged for the housing of more than sixty people in seaside cottages. Both natural and spiritual food were imbibed happily by all, and the occasions were used to present New Church Day gifts to the children of the area.
     Here we are especially fortunate to be served by various ministers when Mr. Schnarr goes on his southern trips. On several occasions we have had classes and sermons by the Rev. Cairns Henderson, the Rev. Ormond Odhner, and the Rev. Erik Sandstrom. We have also had visits from the Rev. Messrs. Peter Buss, Dan Goodenough, Kurt Nemitz, David Simons and Christopher Smith. Needless to say, we have been well and richly fed; too well for summary notes to be made here. We are especially pleased when the ministers are accompanied by their wives.
     Thanks to the Sons, we have also held some talks on what is taking place at the Academy. Following banquets (prepared by the Sons, almost), Mr. Lachlan Pitcairn spoke most encouragingly on the growth of the Academy's buildings; Mr. Bruce Glenn delighted us with his promising aspirations as Dean of the College; and Mr. Eldric Klein, speaking about "his" archives, made them seem anything but archaic. We also had a talk by Miss Morna Hyatt, whose feeling for the students and evident love of her use left us with far more than her subject, the new trimester curriculum.
     Besides this, we have had weekly suppers and classes and almost weekly meetings in preparation for that special news to follow. Regular classes have included series on the Memorable Relations and the Ten Commandments. The men discussion group has studied Spirits and Men, and philosophical concepts of influx.
     We have had two weddings, that of Karen Doering and Steven DeLue, on August 3, 1968, and that of Deena Nelson and Jeremy Odhner, on December 27, 1969. We have also housed and entertained the senior boys and the senior girls from the Academy on their annual trips to the Capitol, and have frankly used these happy occasions to encourage them to settle in our growing society.
     And now finally for our wonderful news. We spoke of the view south of the church. North of the church is new playground equipment, visible proof of the kindergarten which was officially and legally recognized last December, and has been taught by our pastor's wife, Edna Schnarr. This present kindergarten will be our first grade next fall, when the Washington Society officially opens its doors (thanks, in part, to the General Church) to the first New Church primary school to be started in forty-five years.
     The organizing of this school has taken many hours of planning and tedious work, it has been led by our far-seeing pastor who, seeing the possibilities for growth here, has in turn been led by a vision of what the Lord can and will do for us, if we but provide the hands and the heart for the work to be done. Our trust that it is the Lord's will that His Word be taught and made the focus of all fields of education and our determination to make this work prosper are our guarantees for the future. We look toward the coming year with the assurance of hard work made light by the ends which the work will serve. Last, but not least, we extend a heartfelt welcome to Miss Jill Simons, who will be the first teacher of the Washington Primary School.
     JANET H. DOERING

     LONDON, ENGLAND

     Following the laying of the new floor, it is very pleasant to report that the interior of Michael Church has at last been re-decorated, and that the work was, in fact, practically completed in time for our Christmas celebration.

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A small legacy from the late Miss Janet Elphick enabled us to buy gold velvet curtains for the apse off the chancel and in front of the organ, and no one could have enjoyed the soft, gracious folds of these better than she would have done. The Women's Guild decided to donate half the cost of recovering the chancel chairs, and in anticipation of many World Assembly visitors we have also achieved new kneelers, new curtains for all the schoolroom windows, and blue haircord carpet for the stairs. The latter is already proving a great boon during services when the children go down to their Sunday school classes.
     Talking of Sunday school, it is very encouraging to report that in addition to the existing infants, junior and senior classes, a new study class for the 13-year olds and upward is now being held every second week. This has a potential of six or seven teenagers. The major difficulty posed by the new class is where to find space for it, the best solution to date being the Bob Bruell bus, or other vehicle of similar size; and it needs little imagination to realize the problems attached to such a site on a cold Sunday morning. Truly, where there's a will, there's a way! According to the pastor, the examination of the first three classes last spring brought equally good oral answers and written papers. We have now acquired some good wall maps and some finely colored large biblical pictures which are instrumental in bringing the lessons to life, and all the teachers are indebted to the Rev. Donald Rose for his carefully prepared and detailed lesson notes, issued to the teachers on duty each Sunday. Miss Rinnah Acton continues to give stalwart services in this work; being responsible for sending the weekly lessons to the isolated, for making copies of the coloring picture given to the children each week, and, I am sure, for many other services that we "wot not of." That she has the confidence of even the smallest children can be seen in the way they clutch her hand or skirt on the way to the schoolroom.
     Because of distances and the comparative isolation of each New Church family within the Metropolitan and Home Counties, the London Society tends to seek opportunities for outings when the children and adults can get together and enjoy one another's company. One such outing was a visit to Regent's Park Zoo last April, when approximately thirty souls enjoyed watching the animals. Another was a glorious Sunday in Dulwich Park, our second visit to this beautifully landscaped garden, for a picnic and games after our New Church Day service on June 22nd. On this occasion it seemed as if three-quarters of the Society's adults turned up and all of the children, as well as some overseas visitors. Again, in August, five families-ten adults and nineteen children-set off for a holiday together on the Isle of Wight, each family being housed separately in very modern caravans with all "mod, cons" including bath and television. To judge by their glowing praises on their return they had a wonderful time together.
     One can even relate this tendency to get together to the Young People's Weekend which, by common consent of the young people themselves, has now developed into a twice-yearly affair with an average attendance of 35, including ministers and other helpers, instead of the annual event it was previously. "The Rock," a Conference center at Frinton on Sea, is well able to cater for larger numbers and the location is ideal for young people.
     The 54th British Assembly, held at Essex University in lovely sunny weather, was almost immediately followed by the 11th British Academy Summer School, held once again at Cadogan House, Culford School, Bury St. Edmunds, Suffolk, and attended by 57 students from seven countries. In between these two events a tour had been arranged in Philadelphia for some of the young American visitors. Your reporter was privileged to enjoy two and a hall days of this tour, which covered some of the finest scenery in Southern England, including the Shakespeare country and the Cotswolds. It also gave her an opportunity to meet the young people and their leader, Mr. Yorvar Synnestvedt. Yorvar had given an extremely interesting paper on "Art in Education" at the British Assembly and had been invited to teach at the Summer School; it was very agreeable to me to hear him expound on this and many other subjects during the trip.

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     We are happy to report that the pastor continues to invite members of the Women's Guild to his Council meetings. Naturally the ladies think that this has been productive of some good ideas. The men's New Church Club also continues to invite us occasionally to its meetings, and, in fact, when we were invited to hear Mr. Geoffrey Dawson give a paper on "Appearances" there was an attendance of 22 people, which some considered had not been attained for more than a decade. Be this as it may, Mr. Dawson's paper was very interesting and evoked some good discussion.
     During the past year we have had three baptisms. On May 4, Susan Burniston, youngest daughter of Mr. and Mrs. John Burniston (Mary Leather), was baptized; Miss Susan Warman, introduced to the doctrines some two or three years previously by Mr. Fred Elphick, decided to take this very important step on November 16, and her decision much delighted us; and on December 28, Bongiwe, the young daughter of Mr. and Mrs. Yeyedwa Zunga and grand-daughter of the Rev. Aaron Zungu, was received into the church through baptism. We have also sustained the loss of Mr. Eldin Acton, who passed into the spiritual world on July 30, 1969, in his 69th year. We shall greatly miss his cheerful countenance and his courteous and self-effacing manner. Eldin was a thinking man who pursued the even tenor of his way regardless of the oddities of the world around him, and one could not be in his presence for long without being aware of the great integrity of the man.
     We have had a wonderful number of visitors over the past months, some staying with us for long periods so that we almost felt aggrieved when they left us. Of these we recall from Bryn Athyn Miss Lynn-Del Walter, a delightful young woman who entered into the life of the Society in the most endearing way; Miss Nancy Stroh, who must now be equally at home in London and Bryn Athyn; and Mrs. Rowena Merlin whose kindness and good humor make her a very lovable companion. Others we remember who came on much shorter visits from Bryn Athyn are Miss Carol Smith; Miss Elaine Cooper, on her way to - Amsterdam; Miss Beryl Briscoe and Miss Alice Fritz on a tour of Europe. From Montreal we saw Mr. and Mrs. Timmins also Mr. David Finley, who pops over to London at the drop of a hat; from Toronto, Mr. and Mrs. Sydney Parker; from Germany came Mr. and Mrs. Woodworth; and from Zambia, Mr. and Mrs. Dennis Ball (Sydelle Piggott) with their baby son. It is lovely to meet you all, so keep coming!
     In conclusion, it must not be thought that because they are not specifically reported we do not celebrate our special New Church days throughout the year. Of course we do, and the Women's Guild deserves a special word of praise for the willing manner in which it undertakes to provide the meals which always precede the celebrations. In like manner, doctrinal classes continue to be held monthly at Swedenborg House, in addition to the classes held in the homes of the South London Group, the North London Group and the Chadwell Heath Group.
     ISABEL ROBERTSON

194


TWENTY-FIFTH GENERAL ASSEMBLY 1970

TWENTY-FIFTH GENERAL ASSEMBLY       Editor       1970


     Announcements





     BRYN ATHYN, PA., JUNE 16-19, 1970


     Prior Events

Monday, June 15
     8:30 p.m.     President's Reception
Tuesday, June 16
     10:30 a.m.     Commencement Exercises


Assembly Events

Tuesday, June 16

     9:00 a.m.-5:00     Registration of Guests
     8:00 p.m.     First Session of the Assembly

Wednesday, June 17
     10:00 a.m.     Second Session of the Assembly
     2:30 p.m.     Meeting of Theta Alpha
     2:30 p.m.     Meeting of the Sons of the Academy
     8:00 p.m.     Third Session of the Assembly

Thursday, June 18
     10:00 a.m.     Fourth Session of the Assembly
     2:30 p.m.     To be determined later
     8:00 p.m.     Fifth Session of the Assembly

Friday, June 19
     9:30     a.m.     Divine Worship
                Holy Supper Service
     11:30     a.m.     Divine Worship
               Holy Supper Service
     7:00     p.m.     Assembly Banquet

The full program will be published in the May issue.

196


ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Editor       1970

     School. CALENDAR: 1970-1971

     Ninety-fourth School Year


1970
Sept.     9     Wed.     Faculty Meetings
     14     Mon.
     10     Thurs.     Dormitory students must arrive before 8:00 p.m.
                College Registration: local students
                Secondary Schools Registration: local students
     11     Fri.     College Registration: dormitory students
               Secondary Schools Registration: dormitory students
     12     Sat.     8:00 a.m. All student workers report to supervisors
               3:00 p.m. Opening Exercises (Field House)
               3:30 p.m. Lawn Party (Field House)
               8:30 p.m. President's Reception (Field House)
     14     Mon.     Classes commence in all schools.
Oct.     16     Fri.     Charter Day
               11:00 a.m. Charter Day Service (Cathedral)
               9:00 p.m. President's Reception (Field House)
     17     Sat.     7:00 p.m. Charter Day Banquet (Field House)
Nov.      25     Wed.     Thanksgiving Recess commences after morning classes
     29     Sun.     Dormitory students must return by 8:00 p.m.
     30     Mon.     All schools resume classes
Dec. 4     Fri.     End of Fall Term
     7     Mon.     Winter Term commences in all schools
     18     Fri.     Christmas Recess begins for all schools

1971
Jan.     3     Sun.     Dormitory students must return by 8:00 p.m.
     4     Mon.     All schools resume classes
Feb.     1     Mon.     Final date for applications for 1971-1972 school year
     22     Mon.     Washington's Birthday Holiday
Mar. 12     Fri.     End of Winter Term
               Spring Recess commences after morning classes
     21     Sun.     Dormitory students must return by 8:00 p.m.
     22     Mon.     Spring Term commences in all schools
Apr.     9      Fri.      Good Friday. School holiday after special Chapel Service
May     21      Fri.     7:45 p.m. Joint Meeting of Faculty and Corporation
     31     Mon.     Memorial Day Holiday
June     15     Tues. 8:30 p.m. President's Reception (Field House)
     16     Wed.     10:30 a.m. Commencement Exercises (Field House)

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

197


PURPOSE OF WORSHIP 1970

PURPOSE OF WORSHIP       Rev. DOUGLAS TAYLOR       1970


No. 5

     MAY, 1970

     "O come, let us worship and bow down; let us kneel before the Lord our Maker." (Psalm 95:6)

     These words are quite familiar to us, being spoken by the priest in every one of the offices of worship in the Liturgy. Their very familiarity could well be a spiritual danger to us, in that we may have ceased to pay any attention to their meaning. Yet in these words, especially in their internal sense, there is contained the most basic acknowledgement of all, that the Lord is our Maker, that He is the only source of goodness and truth and life. He is omnipotent; He has all the power and strength that there is. We should therefore worship Him in humility, bowing down our proud hearts with no reservations whatsoever, willing to become ever more completely vessels that receive His life, His love and wisdom. For He is our Maker. He is the Doer, the only active Agent that there is.
     The affection, the love, that pervades this ninety-fifth Psalm from which our text is taken, is that of joyfulness, joyful acknowledgment of the Lord, so spontaneous that it breaks out into songs of praise. Everything in the Psalm points to that end and tells us how to come into that joyful praising of the Lord, not just with our mouths and lungs, but with our hearts and hands, even our feet, so that we walk in the way of the Lord. For it is praise and worship in life that is the real subject of the Psalm-not just songs of praise and external piety in a service of worship. It is a joyous, happy life that is the end in view, and this is possible only to the extent that we bow down the pride of our own understanding, the love of our own ideas, and the desire to have our own way, and that we commit ourselves wholeheartedly to the Lord.

198


There is no other way of receiving the endless delights of love and charity that make us want to praise the Lord and give all the honor and glory to Him-and to Him alone.
     If we were to translate the text literally, it would be worded somewhat differently from the usual rendering. It would read: "Go in, let us bow ourselves down, let us bend; let us bend the knee before the faces of Jehovah our Maker (or Doer)."
     The command, "Go in," obviously refers to making a more interior entrance into the things of the Word, or a deeper, more interior reception of them. The Lord is calling us to receive not only a deeper understanding of His will, so that we see more of what He intends us to do, but also a deeper (and therefore stronger and more lasting) desire to do it. This idea of "going in," or receiving on a deeper level, dominates what follows.
     In order to "go in" and receive the kingdom of the Lord or the heavenly state of mind, we must bow ourselves down; we must subdue our own inclinations wherever they conflict with what the Lord wishes; we have to humble ourselves before the Lord's love and wisdom; we have to put down what is our own and what is merely worldly so that the Lord's love and wisdom may flow in and "make" us, activate us in everything we think and feel, and consequently say and do. We need to prepare ourselves to receive the Divine of the Lord, because it is the Divine warmth and light received that make heaven and also the church.

     It is of no use to intend in a general way to make this preparation for reception. We have to do it in particular, in particular situations and company, in our relations with particular people. It cannot be done merely in the abstract. We must bow ourselves down every time. Our proprium or ego must bow down completely and prostrate itself before the Lord, if we are to receive from Him.
     "To bend" is a lesser or more superficial degree of reception of the Lord than to "bow down." On this point we are taught: "'Bending' means the humiliation of truth, that is, of those who are in truth, thus of the spiritual: and 'bowing down' is the humiliation of good, that is, of those who are in good, thus of the celestial . . . Those who are in good are more interior men than those who are in truth."* "Those who are in truth are as it were rigid, and stand erect as if they were hard: and when they must humble themselves before the Divine, they only bend the body a little; but they who are in good are as it were soft, and when they humble themselves before the Divine, they bow themselves down to the earth. For truth without good is quite rigid, and when it looks to good as the end, this rigidity begins to soften; but good is in itself soft, and the truth that is being insinuated, as it becomes good there, also grows soft."**
* AC 5682.
** AC 7068.

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     The significance of "kneeling" or "bending the knee" is quite well known, but we need to be reminded of it from time to time. To "kneel" is to dispose ourselves under what is holy, that is, to place ourselves, our proprium, under what is holy.* This clearly shows a reverence for the things that are holy; and the things that are holy include all things that flow forth from the Lord and make heaven.
* AC 3054.
     Every part of the body corresponds to some part of the mind. The head, being the highest part, corresponds to the celestial degree of the mind; the body, or trunk, being in the middle between the head and the feet, corresponds to the spiritual degree, while the feet, being the lowest, correspond to the natural degree. The neck is the medium of conjunction between the head and the body. Accordingly, it corresponds to the influx and communication between the celestial-which is love to the Lord, and the spiritual-which is charity towards the neighbor. From this it is easy to understand why we are further taught that the "knees," being the medium of conjunction between the body and feet, correspond to the influx and communication between what is spiritual and what is natural.* To "bend the knees" therefore represents receiving spiritual loves and spiritual light in the natural mind, so that even the things of this world are viewed in the light of heaven, and valued for their heavenly or eternal uses. They are regarded as valuable, not in themselves, but as means to attaining eternal life.
* AC 5328.

     On the contrary, to be stiff-necked is to resist and oppose the influx of higher things into lower things. The same is true of being stiff-kneed: it is to resist and obstruct the influx of spiritual things into what is of this world. In that case the mind concentrates only on external things, having a merely superficial understanding of the Word and of doctrine from the Word, and having only a superficial, shallow interest in spiritual things-an interest that is easily extinguished by worldly considerations.
     From all this the general meaning of the text in its internal sense begins to stand forth in more detail, namely, that we are to worship the Lord in humility because He is all-mighty, bowing down what is from our proprium in order to receive the holy things that flow forth from Him, and thus coming to acknowledge from the heart that the Lord is our Maker.
     With regard to this humility which is the soul and essence of true worship we are shown in the Heavenly Doctrine that "in genuine humiliation man puts off from himself all power of thinking and doing anything from himself, and gives himself up completely to the Divine."*

200


"Humiliation before a man produces bowing according to the esteem in which he is held; but before the Divine there is a complete bowing, especially when man thinks that with regard to power and wisdom the Divine is everything, and man in comparison is nothing, or that from the Divine is all good, and from man nothing but evil."** The confession that we are nothing, if this is accompanied by an understanding faith, is said to be "the beginning of humiliation."***
* AC 6866.
** AE 77.
*** SE 2327.
     The central truth, as we saw in the lesson from the Word, is that "in all worship there must be humiliation; and if this is separated therefrom, there is nothing of adoration, thus nothing of worship."* This applies equally, of course, to worship in life, the adoration of the Lord day by day-not just external worship or ritual. We worship the Lord whenever we put His will first, and bow before it; whenever we "bend the knee" before what is spiritual from the Lord; whenever we prostrate our natural instincts and the evils of our proprium, and cause them to fall down before what is holy; whenever we acknowledge that the Lord is our Maker-the Maker of anything and everything that is good and true in us. We worship and adore the Lord whenever we act against our love of self and the world and subdue it for the Lord's sake; whenever we consider Him and His commandments first. This is the true and essential worship of the Lord. It is worship from the heart.
* AC 2327.

     But in addition to this internal worship, there must also be external, formal worship-worship from the mouth and the lungs. Indeed, if our internal worship is real and deep and genuine, it will not be able to restrain itself from coming forth in songs of praise and glad thanksgiving. For it is a law engraved upon the universe by the Lord our Maker that internal things strive to come out and express themselves in things physical. Happiness shows itself upon the countenance as a smile; friendship manifests itself by the firm, sincere handshake. And who will deny that the friendship is better and richer through being confirmed on the physical plane by the gesture we call a handshake?
     Further examples of this correspondence and communication between internal things and external are given in the Heavenly Doctrine, as follows: "There is a correspondence of the internal things of man with all things of the face, and hence the lower mind shines forth from the countenance, and the interior mind from the eyes. There is also a correspondence of the thoughts and affections with the actions and gestures of the body; as is well known in regard to those which are of a voluntary as well as those which are of an involuntary character.

201


For humiliation of heart produces kneeling, which is an external gesture of the body; humiliation still greater and more internal produces prostration to the earth; gladness of heart and joy of mind produce singing and joyful shouting; sadness and internal mourning produce weeping and wailing; conjunction from affection produces kissing. From all this it is evident that because such external acts correspond, they are signs of things internal; and that in them as signs there is an internal from which they take their quality."* It is because the external rituals of worship are meant to be signs of charity, signs of reception of what flows in from the Lord, it is because of this that we read in the Doctrine of Charity that "the signs of charity are all things that pertain to worship."**
* AC 4215: 2.
** Char. 173-183.

     The conclusion to which these teachings lead is that the more we receive from the Lord, the more we will need to express ourselves in external worship or ritual. There will be a strong, compelling desire to sing heartily songs of praise ascribing all honor and glory to the Lord, and to "make a joyful noise unto Him with psalms."*
* Verse 2.
     It is true that there may also be the same desire with those who are not in charity-a merely natural desire, arising from a delight in what is customary, from a love of tradition, or mere habit, or from an external love of the music or the forms of worship. We cannot conclude in any given case, therefore, that a person's love of taking part in the externals of worship is a sign of charity within. But anyone who realizes that he or she finds little or no delight in praising the Lord in song, no delight in hearing His Word read and expounded, no delight in bowing down in the presence of the Lord and praying orally to Him; such a person should know what the cause of this is-namely, a lack of reception of good and truth from the Lord, a hardening of the heart against what flows in from heaven, a preoccupation with self and the world, even a subconscious denial of the Lord and His providence, in short, a proud heart.
     The more we actually receive from the Lord, the more willing we are to acknowledge receipt; the less we receive, the less willing we are to bow down and kneel before the Lord our Maker. Our external worship is more or less spontaneous according to how much we are receiving from the Lord.
     What are we to do, then if, on reflection and self-examination, we have to admit candidly that we are not yet as fully in this internal worship of the Lord as we should be?, that our worship is more dutiful than spontaneous?, that we do not as yet worship the Lord fully from the heart?, that in our life we do not yet humble ourselves completely before Him? What are we to do?

202



     The Lord has provided an answer-in the remaining verses of the very Psalm we are examining. "Today if ye will hear His voice, harden not your heart, as in the temptation and the quarrelling in the wilderness."* The reference is to the occasion in the wilderness when the Israelites murmured against Moses, complaining that they had nothing to drink. They tempted the Lord saying, Is Jehovah among us or not?** There was in this complaining a denial of the Divine providence, a doubt as to whether the Lord would or could provide what was needed. They complained against the Divine goodness and quarrelled with what the Lord had provided. The place where this occurred was named Massah (or temptation) and Meribah (or quarrelling). It was to this hardening of the heart on the part of the Israelites that reference is made in the Psalm, when it is said: "Today if ye will hear His voice, harden not your hearts as in the temptation and the quarrelling in the wilderness." But this answer has a much wider application. If any one wills to hear the "voice of the Lord," that is, if anyone wishes to receive what flows in from the. Lord, let him harden not his heart. Let him cast out all complaint against the Divine providence and its provisions. Let him have no quarrel with the Lord, and no doubts about His existence and His mercy. Let him soften his heart, by committing every thing to the Lord, otherwise he will have to be brought to the very extreme of temptation, which is utter despair, before he will bow down to the Lord.
* Verses 7 and 8.
** Exodus 17.

     In the Heavenly Doctrine the Lord has revealed further particulars about hardening the heart against receiving from the Lord. We read that those who exalt themselves before the Lord can never adore the Lord from true humiliation,* nor, what is the same, those who attribute goodness to themselves, and thus praise and glorify themselves, singing their own praises."** Anyone who ceremoniously bows down with a belief that he has some holiness from himself, cannot receive from the Lord.*** The reason is that an elated, puffed-up heart never receives, but a humble heart.**** In fact, only those really have true humility before the Lord and receive from Him who acknowledge, not with the mouth but with the heart, that nothing but what is evil is from self, and that all good is from the Lord.*****

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And, as we saw also in our lesson, "what stands in the way of the reception [from the Lord] is principally the love of self, in which there is contempt for others in comparison with one's self; hatred and revenge if self is not treated with honor; and also unmercifulness and cruelty; thus the worst evils of all; and into these good and truth can in no wise be introduced, for they are opposites."******
* AC 8271.
** AC 5069e.
*** AC 9377.
**** AC 2715: 2.
***** AC 3994.     
****** AC 2327: 3.

     In the gradual, step by step process of having our hearts softened for reception, external worship or ritual has a very great use. That is why it is commanded. As we have seen, for those who are already in internal worship, external worship is a spontaneous expression of their adoration of the Lord. But for those who have not yet attained to this blessed state, external worship is not only recommended but commanded by the Lord-for it is a most powerful means of receiving something of the sphere of heaven from the Lord. On this point we are instructed that "when a man is in love and charity he is continually in worship, external worship being merely the effect . . . . But while in the world man ought not to be otherwise than in external worship also; for by external worship internal things are excited, and by means of external worship external things are kept in holiness, so that internal things can flow in. And besides, man is thus imbued with knowledges, and is prepared for receiving celestial things, and is also gifted with states of holiness, although he is unaware of this; which states of holiness are preserved to him by the Lord for the use of eternal life, for in the other life all the states of his life return."*
* AC 1618.
     The necessity of having external worship or ritual is therefore demonstrated. The purpose is to bring the sphere of heaven into our minds, so that-even if only temporarily-we receive something from the Lord. In the sphere of heaven, the man of the church can see himself in the light of heaven; he can be inspired to try even harder to receive from the Lord permanently, all the days of his life. His resolve to follow the Lord whithersoever He leadeth can be immeasurably strengthened in the sphere of worship, in the sphere of heaven, summoned by those with the same end in view. For most people their daily duties keep their attention riveted on the things of this world-the things themselves, not their eternal use. We have to keep our mind on what we are doing. Our work keeps our minds down on the natural plane-and this can be just as true of our leisure and recreation. If we are ever to rise above this and receive the sphere of heaven into our minds, we need to come into the order of heaven. While we are not as yet regenerated, this is difficult.

204


Reading the Word can indeed help, since the Word is the medium of conjunction between heaven and earth. But even more powerful is worshipping together, if that worship is based upon a genuine understanding of the Word. In the sphere of others who are likewise looking to the Lord and bowing down before Him, we can be much more receptive and determined, and inspired. For as the Lord Himself said, "Where two or three are gathered together in My name, there am I in the midst of them."*
* Matthew 18: 19, 20.
     Such being the purpose of external worship, what true worshipper of the Lord would willfully miss an opportunity to take part in it? How could anyone claim to be sincerely trying to follow the Lord and love Him, if from the love of self and the world he spurned the opportunity to receive something of the sphere of heaven by means of external worship? But, as no doubt we all realize, our mere physical presence is not all that is needed. We need to pay attention not only to what is said and what we say and sing, but also to the affection that is in these things. As we bend and bow down, let us at least think of the humility before the Lord that this represents. As we bend the knee before the Lord let us not forget that He is our Maker, and that we must receive what is holy from Him. "O come, let us worship and how down; let us kneel before the Lord our Maker. For He is our God; and we are the people of His pasture, and the sheep of His hand." May it ever be so. Amen.

LESSONS:     Exodus 17: 1-7. Luke 14: 7-11. AC 2327: 1, 2, 3.
MUSIC:     Liturgy, pages 491, 494, 451.
PRAYERS:     Liturgy, nos. 37, 83.
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Editor       1970

     The following further staff appointments have been approved:
     Mr. Jeremy Odhner will teach Mathematics in the Secondary Schools. Mrs. Patricia S. Grant will replace Mrs. W. Allen Smith as Housemother of Alice Grant Hall, as of September 1,1970.
     Mrs. Thomas Kline will resign from the Faculty at the end of the current school year.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       PETER M. BUSS       1970

     FREEDOM OF CHOICE

     The chapters on "Charity" and "Faith" in the True Christian Religion speak of the essentials of spiritual life. The treatments on "Repentance" and "Reformation and Regeneration" describe how these essentials are implanted by the Lord in man. Sandwiched between these two general treatments is a single chapter on "Freedom of Choice," because it is impossible for man to consider the means of attaining charity and faith unless he knows first that he has the power to seek them. One cannot help but be affected by the perfect order of a sequence like this: first the ideals are set forth; then we learn that we have the power to seek them; and our minds are led naturally into considering the means of finding them.

     The question of man's freedom is probably as old as reasoned thought. It is so basic to the concepts of good and evil, and to the nature of man himself, that few great thinkers could avoid dealing with it in some way. This chapter, however, does not really tackle the philosophical aspects of freedom. Being addressed mainly to Christians, it establishes the necessity for, and some of the properties of, freedom of choice, against the background of the fact that organized Christian theology has rejected man's power of election in spiritual matters. It begins with a lengthy set of quotations from the Formula Concordiae, which accurately reflected the thinking of the 18th century Reformed churches, and in which man's freedom of choice is completely denied. Of himself, before regeneration, man is "wholly unable . . . to understand, believe, embrace, think, will, begin, finish, act, operate, or co-operate." He is "a servant of sin and a slave to Satan, by whom he is moved." He is saved "out of pure grace, without any co-operation on his part."* His terrible condition arises out of the original sin of man in the Garden of Eden, which has been passed on to all ever since, so that his native will is corrupt, and reacts against the Divine leading in such a way that he cannot help himself.
* TCR 464.

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     Although it is true that most Protestant churches still hold to these beliefs, at least as to their doctrinal confessions, the New Church man of today tends to be less concerned than his predecessors with arguing down the Christian Church dogma. Perhaps he sees the truth of the Writings that only "a very few"* of the laity believe in the doctrine of faith alone; and perhaps also now that the New Church is firmly established, he is more concerned about his own weaknesses than about the falsities of other churches.
* AR Introduction
     Yet we cannot shrug off the falsity that man is not free. It rears its head in all sorts of places outside the pages of dogmatic doctrinal books. Many are the deterministic philosophies which would make nothing of sin, in that the acts of man are nothing but an inevitable reaction to all his past experiences. Since the religions of the orient have come to have an exotic allure in the Western world (and they have seldom been understood by the Western mind), you hear of lots of people who feel they can do nothing but wait on the inner force which is God within them.
     Perhaps, however, more dangerous than anything else, is the uneducated fatalism latent in all men, which leads them to feel that they are frequently victims of circumstance, and therefore unable to avoid a path along which evil lies. We are reminded of Saul, offering a sacrifice to inspire his troops, though the Law forbade it. His excuse to Samuel was that he had no choice; he did not want to, but an unavoidable reason forced him to break the commandments. We hear similar remarks often: "I couldn't help it," or "I know it was wrong, but it was too much for me to resist," or "I tried to resist, but it just seemed that it was meant." Certainly the hells want us to feel this way. We are not free: our passions, our tempers, are too much for us: we have no choice but to submit.
     It is true that man is not condemned for evils he does not know are wrong, or for a single evil done in a moment of passion.* Nevertheless, the New Word says, man is free! In the ultimate choice between loving good and loving evil, the forces acting on him are neutralized. In total freedom he chooses. The responsibility is his; the blame is his. The joy and happiness-or the misery-they, too, are felt as his alone.
* Cf. CL 486-489.

     "The First Sin"

     The teaching about an original sin has come from the literal interpretation of the story of the Garden of Eden. Adam sinned, and fell from grace, and the stamp of his sin is on every man. The story of the Garden of Eden, is, however, representative, and the sin of Adam reflects the fall of the Most Ancient Church.

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The tree of the knowledge of good and evil, therefore, placed in the garden with the tree of life, represents the freedom of man. Whereas the tree of life represented the Lord in man, and man in the Lord, the tree of the knowledge of good and evil represented the sensation that life, hence the power to perceive, was one's own. This sense man took to himself, which is reflected by Adam's eating the fruit of that tree. The whole story, therefore, is allegorical, depicting, in fact, the choices of myriads of people during the fall of the Most Ancient Church-and, in fact, ever since!* There is no record of the "original" or first sin; and it certainly was not committed by the father of all people living today.
* AC 127.
     Section 2 of this chapter then ends with a rejection from reason of the idea of original sin, since it does not "square with the Divine justice."*
* TCR 469.

     The Origins of Free Choice

     The True Christian Religion is not written in philosophic vein, tending rather to be explanatory and illustrative. Therefore it does not go into the final cause of free choice, for which we look elsewhere in the New Word.
     The power to choose originates in the appearance to man that he lives of himself. This is only an appearance, as the third section of the chapter demonstrates. Man is a receptacle of life, not life itself; he is created, and finite. (A list is given of things which are not creatable: the Infinite; love and wisdom; life; light and heat; "even activity itself viewed in itself.")* The life in man is unceasingly from the Lord; it is "the inmost activity of the love and wisdom that are in God and are God, which life, indeed, may be called the essential living force."** Being uncreate, it must needs flow in at all times, otherwise man would cease to be.***
* TCR 472.
** TCR 471.
*** Inv. 23, 50.
     Man is not sensitive of this influx, for it enters his soul, far beyond his consciousness, and he merely feels it as the life in him. Even though from doctrine he knows its source, he cannot avoid the feeling that life is his, and therefore that thought and determination are his.* Hence he is free. Swedenborg recounts that although a thousand times it was demonstrated to him that all good inflowed into him from the Lord, and all evil from hell; and even though he actually spoke with the spirits who infused his evil emotions, and told them to keep their nasty influxes to themselves, still he seemed to himself to think and will from himself, just like anyone else.

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"For it is of the Lord's providence that it should so appear to everyone."**
* AE 1148: 2.
** DP 290.
     How does man sense life as his own, when in fact it inflows from God? How can he be free when the motive force in him is not his own, but the Creator's? Surely he is moved at the volition of God! The miracle of the appearance of self-life lies in the fact that man is born into a fixed world, a material realm. He indeed receives his life constantly as an influx from the Lord, and does not feel the inflowing. He receives too, an afflux of sensations from the material world, through the organic of his body, and the inflowing life reacts to those sensations. He is aware of this afflux! It is in the response of the life in him to the phenomena of the outside world that his freedom and his mind begin. For his consciousness is drawn to sensing the things outside of him and reacting to them, and he feels that the force in him which is doing the reacting is his own.

     The sensation of self-life is heightened by the nature of the mind's growth. The objects of thought are all from without, and thought is the level of conscious life. The set of objects in his memory are his alone; no other person has the same objects, therefore his understanding is peculiarly his. Thus a life which is unique-his life-is built around what enters the organic of his body through the five senses. Even though he may be told countless times-and accepts-that the force giving his life is the Lord's, yet he cannot possibly stop feeling that there is something in this unique spiritual structure of thought and feeling that is his mind, which is his.
     And he is right; for that carefully preserved sense of self-life is the basis for every scrap of human happiness he will have. It may be only an appearance, but out of it comes the power to choose freely, and that choice is definitely his alone. Hence the happiness which the Lord gives to him when he chooses rightly is his: a gift, but one which becomes a part of his being. In the effort, in the determination which he feels he has the power to execute, in the struggle to consolidate his choice, he is an entity capable of receiving the love of the Lord, and reciprocating it."* "Freedom appropriates to man what the Divine providence introduces."**
* Cf. DP 71.
** DP 186.
     In this power to choose freely lies, therefore, the essential means whereby the purpose of creation-a heaven from the human race-can exist. Without it there is only God, and a lot of puppets. We are told that the Lord guards man's freedom "as man guards the pupil of his eye";* He Himself may touch it, but never will He remove it.

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He also makes it a law of the Divine providence that "man's understanding and will should not be compelled in the least by another."**
* DP 97.
** AE 1150: 4.
     Of course, a prerequisite of freedom of choice is that man should be in equilibrium at the moment of decision. This spiritual equilibrium is therefore called an origin of freedom of choice, in the fourth section of our chapter. Man cannot be free if a force for either evil or good is prevailing at the moment of decision.
     The teaching is given that man is as to his spirit in the world of spirits, which is a great "interspace" between heaven and hell. There he communicates with both heaven and hell, and is in an equilibrium which enables him to elect whichever he decides to prefer. As he passes through life, his spirit moves about in the world of spirits, approaching closer to the south and east if his choice is a good one, and to the north and west if it is for evil. He is not moved to these places by the Lord, his decisions determine where he shall go. Nevertheless it is provided that for the sake of choosing, the forces drawing him either way are equal. It seems clear that they are equal at the point of choice, but the balance is upset by the choice, and is restored only when he needs to face a further choice.

     Permissions

     From the fact that the Lord permits evil to exist, the chapter argues, it is evident that man has freedom of choice. Why otherwise would evil exist? Is not God all-powerful? Is He not infinitely loving? Surely then He permits evil for no other reason than for man's freedom. Numerous examples of evils permitted are given, and the observation is also made in the last section of the chapter that without the need for freedom, everyone would be in heaven. It seems that these two sections V and XI, can be treated together.
     Lots of people are worried about the fact that the Lord allows evil to exist, even to flourish, and to harm at times the innocent. It also seems unjust that the Lord should allow anyone to go to hell, since He could change their natures by His omnipotence. The reason for the permission of both evil and hell lies in the need for freedom of choice. After all, it would be rather pointless to offer a choice of two things, and yet permit man to elect only one of them! Furthermore, the election of evil would be mere play-acting were the Lord to prevent a man who has chosen evil from ever expressing it.
     Therefore the omnipotence of God cannot work outside the order which is from God. This does not mean that the Lord cannot do everything He wants, for His order is not something outside of Himself governing Him.

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It is in Himself; it is Himself. There is never a question of His omnipotence functioning outside of order. The essential of the order of salvation is that man shall be free.
     Some have suggested that this means that man's freedom is more important than his salvation. This is a meaningless remark. There is no salvation without freedom; no happiness, no joy, no humanity! Take away freedom, and you remove, not just hell, but heaven as well.
     The fact that evil is permitted however, does not mean that the Lord has no control over the transgressors, or the circumstances they create. His government in such things is not by provision - that is, providence - but by permission. In other words, He gives His consent as one not willing! He will not allow an evil out of which no good can come - such evils He prevents. (For example, He certainly would not permit an evil which would disturb the spiritual freedom of any man.) And He is present as an ameliorating force wherever there is misdeed, turning the evil towards some good.

     The Alternative to Freedom of Choice

     Sections VI to VIII of our chapter demonstrate some of the consequences of a theory which denies man the freedom of choice. As we read them through they cement in us the realization that the responsibility for sins which we elect is ours and ours alone. We are reminded of Pilate's words to the multitudes who were demanding the Lord's crucifixion: "I am innocent of the blood of this just person; see ye to it"; and the people's response: "His blood be on us, and on our children."* The responsibility is complete.
* Matthew 27: 24, 25.
     If there were no freedom of choice in spiritual things, the Word, with all its exhortations to a life of good, would be of no use. It would be rather like "a blank sheet without a syllable upon it."* A full set of passages from the Word exhorting man to forsake evil and choose good appears in section VI-useful material both for persuading those who teach faith alone, and as a bulwark in our own temptations. We find in this section also the following beautiful appeal to the reader: "But, my friend, shun evil and do good and believe in the Lord from all your heart and in all your soul, and the Lord will love you and give you a love of doing good and faith to believe."**
* TCR 483.
** TCR 484.
     Without freedom of choice, predestination is the only solution to the problem of the existence of hell. If man does not freely take himself to hell, then the Lord sends him there, having decided before creating him that that was where he was going.

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The impossible nature of this belief seems only too evident, but Swedenborg was permitted to see that it was sincerely held, through speech with some who had attended the Synod of Dort, at which this doctrine was hatched. Speaking from their hearts, they said that they did not believe there was anything at all to religion except that there is a God. All else is nonsense, for the final lot of any man depends on nothing he does, nor on anything the church says, but on God's whim. The New Word then observes that such a thought makes God a monster, who creates only to impart to some of His creatures the burden of eternal misery.
     The origin of evil is in man-it is from the abuse of his two faculties of freedom and* If, however, one denies freedom, then God must be the origin of evil, for it can have arisen from no other source. Here we find ourselves with a truth which we will find many opportunities to teach in our relationships with those outside of the church. There are all too many people who sincerely believe that if there is a God, He is the cause of the misery and suffering in the world. After all, it is His world, isn't it? No sensitive person can see the heartbreak of hopelessly crippled children, or of families left destitute through accidents, or of agonizing, slow deaths, without wishing that God would prevent these things. Spiritual charity is not above such temporal sufferings; it does not sanctimoniously ignore them as being merely natural. Through the doctrine of freedom the New Church, perhaps alone in the world, can understand the inevitability of such suffering while maintaining deep concern for the victims. For we know of a certainty that man must be free, and that all these miseries are from his perversion of the Lord's good. We can point the blame where it belongs, and can try to show, mirrored in temporal tragedies, the full horror of evil.
* DLW 264 art.
     A most compelling psychological observation occurs in this section, when speaking of how a man in freedom turns the good that inflows from the Lord into evil. "Delight in good remains, but then becomes delight in evil."* When a man perverts the inflowing love, he feels that the delight is just the same as the unperverted one. They are interiorly opposite, but because the evil gives him pleasure, he senses it as being something good. He cannot see the difference between his enjoyment of possessions, for example, and that of a good man. As observed elsewhere, man calls that good which gives him delight.**
* TCR 490.
** DP 195.

     External Restraints

     Only the things which enter into a man in the state of freedom remain; the rest may stay for a while, but are eventually rejected.

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Therefore there are no external restraints which will effect a spiritual change in man, neither the strictures of civil nor of moral law. The value of these external restraints however is evident from the fact that society would be destroyed were people to be allowed the same degree of natural freedom, to exercise their sins, as they are allowed spiritual freedom.
     When we look around society, we certainly see a lot of disorder, but at the same time we see most people living reasonable lives. We may be tempted to feel that people would live this way without the bonds of civil and social law. We are warned, however, that evil is of such a nature that once released it knows no bounds, and without bonds to restrain them, evil men would destroy not only society, but the whole human race.*
* TCR 498.

     Of Bondage and Freedom

     Men do not think that in choosing an evil they are giving up their freedom. They think the opposite-that they are being truly free, in that they are choosing what they want. In a sense they are right, for the very first choice is the exercise of the full faculty of liberty. At that moment the man is to himself merely electing a particular delight above what is good. He knows it is wrong, knows perhaps that he will feel guilty, but he thinks that he will be able to change his course later.
     He is not aware of the forces which he is loosing within him. Evil springs from the love of self, the most powerful force there is, apart from the Lord's power. When given rein, it does not just satisfy itself, and sink back content. Nor do the hells, who dwell in man's self-love, and in his choice of evil. Hence the well-known truth, which is nevertheless seldom really seen, that the doing of evil breeds the ever stronger desire to repeat it.*
* DP 112; 296: 3.
     It is so difficult to keep this in mind when faced with the desire to do something known to be wrong. "Just this once": how often have all of us felt the pull of this remark! "Just this once," and then we need do it no longer. In facing this choice, we often fail to see ahead, down the corridor of the years, countless mirrors of this very situation, innumerable occasions when the present desire will be all that matters, this one time the only time we will need to submit to this desire. "Just this once" is the urging of the hells every time, only stronger each time they are permitted to speak; until at last even argument ceases.
     Then man's bondage truly begins, for the evil which he has come to love starts to consume his mind. It does not stay conveniently in its own closet; it trespasses on all parts of his thought, intrudes itself into all his feelings, slowly but surely, like a cancer, destroying the better ones, and turning his decent behavior into a shell, a hypocrisy.

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A man who chooses evil does not stay pleasant in all ways except his one weakness! That weakness quietly, again over the years, so that it is scarcely noticed, eats away at the core of all his thinking and feeling, puts its stamp on all that comes from his mind. It becomes his ruling love-the one obsession which overrides every other emotion in his mind. No part of his mind is eventually free from its control. The worst thing of all is that its control is not intelligent, for it is an insane passion. It leads him eventually to acts which are not even to his own advantage, in a manner reminiscent of the way in which an undisciplined child makes itself miserable. It also leads him to seek expressions which earlier he would have abhorred, so that he stands condemned by his own earlier principles!
     It is most strange that men frequently choose in total freedom to become slaves. The free decision for evil makes them thus; and so also does the decision to follow all their delights. This is perhaps a more common choice than the choice of open evil, in our somewhat civilized culture, for open evil is not convenient. Many men who count themselves without moral taint, nevertheless have elected to become slaves to whatever feelings impel them; and they, too, are then servants of sin. For to follow all our delights is to obey the impulses of our hereditary natures. "Man cannot have a perception of the concupiscences of his evil; he indeed perceives their delights, but still he reflects little upon them; for the delights captivate the thoughts and banish reflection. Wherefore if one did not know from some other source that they are evils, he would call them goods; and from freedom according to the reason of his thought, he would commit them."*
* DP 113; 195; 296.

     We need "some other source" to show what delights are good. We cannot know of ourselves. That other source is, of course, the Word, the Son of God. "Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house forever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed."* Although to obey the Word seems to be yet another form of bondage, it is the road to "freedom itself."** For in heaven every angel is perfectly free to do what he wants, from the certain conviction that the love which the Lord has planted in him will mean that what he wants is good.
* John 8: 34-36.
** DP 97.

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     Man has freedom of choice. That is never taken away from him, even in hell, although he never wants to use it there, for his bondage is of his own choosing. Perhaps the hardest thing of choice on this earth is to come to the realization that we must not elect to follow and trust in our feelings, that the only criterion of good is the Son of God-the Word which the Lord God in His mercy has revealed. If freedom itself is what we want, however, we must reach this realization-or else remain slaves forever.
APPEARANCES, NATURAL AND HEAVENLY 1970

APPEARANCES, NATURAL AND HEAVENLY       GEOFFREY P. DAWSON       1970

      (Delivered at the New Church Club, London, England, December 11, 1969.)

     A few years ago I had the privilege of offering to the Club an essay entitled "Appearances," in which I entertained myself, and perhaps some of my auditors, with a consideration of the extremely subjective characteristics of all our thoughts and perceptions, thus our understanding of the world and the use we make of it. I dwelt at some length on the easy manner in which we learn to adjust our subjective attitudes to suit the various kinds of activities we undertake, in order to illustrate that, as far as the natural world is concerned, the essentials of good and truth are not to be identified with the intellectual statements we make about it, but in the uses we perform by means of them. Any literal statement about truth is necessarily limited by the extent to which the terms can be applied, and outside of the appropriate context it becomes utterly false. The appropriate context is not merely a grammatical or literal location, but more especially a function of use.
     Those who are acquainted with the doctrines of the New Church are familiar with the prophetic assertion that "now it is permitted to enter intellectually into the arcana of faith." And indeed we are furnished with a large glossary of specialized terms from which we can conjure up complex edifices of doctrine, so that the uninitiated may conclude that we speak a new gibberish, or become lost in the tangle of authoritative quotations and equations which are a feature of our abstruse contentions. Nevertheless, the essential principles are few and simple to understand:
     The Lord Jesus Christ is the one God, Jehovah from whom is all life, and who has created all things in heaven and on earth.
     He alone is all that is good and true.

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     His purpose in creation is to provide a heaven from the human race, thus from Himself, for He alone is the essential human, and those whom He created into images and likenesses of Himself are gathered into heaven and dwell to eternity in happiness; they in Him, and He in them.
     Man of himself is evil, thus nothing of good and truth in himself. To become an image and likeness of God he must be regenerated by the Lord, which cannot be done unless he acknowledges that the Lord alone is, and that His precepts are to be obeyed; thus by a life led in shunning evils as sins against Him and learning to do good from Him, thus letting the old man die that the new man might be born.

     None of these statements is beyond reasonable comprehension by men living in the world if they desire to understand. Yet they contain endless chains of thought and fields of speculation to occupy the meditations and guide the activities of men. Used in some ways they open the mind to truth. Used in other ways they close the mind, and breed heresies, strife, bitterness, and justifications for men to stand in judgment over one another; particularly where the over-eager seek to demonstrate that such and such are not of the church and such and such are, are regenerating or are already regenerate. It is in order that truth may be presented remotely from its essence, thus without manifest injury to those who would otherwise be inclined to abuse it, that all our statements of truth are made in appearances which in themselves are dead, and can thus be used to destroy as well as to build up and restore what has fallen.
     It might trouble us to think that although we are given a revelation of genuine truth, what we read in it may be true only within certain limits. But this is a consequence of our statements of truth being made in appearances which can never be truths in themselves. We, in ourselves, are all dead men, and the form of the Word given to us, as to its literal sense, is likewise dead. It has no life in itself, and whereas this has caused much distress in the church in the past, and doubtless will do so again, it is an unavoidable circumstance and is in agreement with the condition of dear mother nature herself. You will recollect that the men first raised up to form a church on this planet did not have a Word of God written on paper for their convenient use. But the Lord was able to reveal Himself to them, for He had made the earth and all that it contained. Because these men had not yet encumbered their minds with sciences which regard nature as an end in herself, they were prepared to accept the world in the simple sensual terms by which they perceived it through their bodies, and in their innocence to be sensitive to its intellectual significance with effect to the thoughts and emotions they saw and felt in their own minds.

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They were also able to have open communication with heaven, which gave them illustration to perceive the essential states of their lives in a moment as compared with us, who struggle vainly and tediously to described the subtleties of these things but dimly and uncertainly in words.
     The arrangement worked perfectly and could make them as wise as they were willing to ascend in a genuine way. But it was not automatic. They were not compelled to be wise against their own desire. The natural world was no different then from what it is now, as to the mechanical deadness of its appearances. Gravity, erosion, decay, death, and so forth, were not set in motion by the perversity of Adam. Men died then as now, but those who were wise saw in the death of the natural body the resurrection of the spirit. They saw in lofty mountain peaks a representation of the habitations of heaven, but knew they could no more have lived up there amid the icy winds and snows than they could at the bottom of the salty sea; and while they contemplated these things on a spiritual level, wind, frost, heat of the sun, and the dead hand of gravity in the slow passage of time, were grinding down these lofty pinnacles to deposit them ultimately as sand and mud on the ocean floor. Do not suppose that the Garden of Eden was in any sense a material fact. It was a state of the human mind, and even while the inhabitants of that state enjoyed all its felicities, and saw the Word represented in nature and her processes, the earth had in it all these beasts, plants, rocks, soils, mountains, valleys, plains, rivers, swamps, deserts, seas and ocean which set forth every conceivable state of life and death, from the most chaotic and destructive to the most sublime and orderly.

     The written Word has always been drawn from the appearances of the natural world as to its literal expressions. The men who began to lose the wisdom of their forebears when they chose to discard the orderly state of perception tried to preserve it intellectually by a way of their own devising. By making up stories in natural terms for external reference they embalmed their wisdom as it were in a mummy of mere representatives. But since it was from themselves and in natural terms it had no life for them and was as dead in itself as they were, and the terms they used were artificial. For them it was just one more incident in the decline of their wisdom and it could not save them. But for those who were willing to attend to the spiritual uses which were represented it could be adopted as the Word. Thus it can be seen how it is that the literal sense of the Word can be equally the means whereby man can be introduced to a knowledge of spiritual things and by which the mind can be closed.

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Nor would this be possible unless the literal sense of the Word was like nature itself, quite cold and dead, and this condition is entirely in accord with an important doctrine about creation, namely, "creation is not possible except by means of two suns, one living, the other dead."
     But it is reasonable to ask why one sun must be dead, and likewise nature, which is from that sun; and the literal sense of the Word, which is from nature. We must return to the original contention, that whatever man thinks and feels cannot be otherwise than a subjective experience. The essentials of man are in his mind and are called the faculties of will and understanding. What affects his will flows in from the interior and becomes sensible to him in the state of his understanding, from what comes to its notice through the bodily senses. Unless the will was affected interiorly the senses would not receive, and unless the senses receive there is nothing in the understanding which can give conscious form to the state of the will. But when these reciprocal states are present, the man feels the state of his will because he sees it as from himself in the understanding, for his understanding is an expression of what he feels. By education he learns to adapt this expression to suit the needs of his intentions, which he does freely to satisfy what seems to be his own pleasure.

     Now if, instead of being dead, the natural or literal sense of the Word was alive in itself, it could not be otherwise than that the Lord was actually exhibited as He is in Himself, for none other has life; and immediately man would cease to have any subjective experiences, that is, nothing appearing as his own, for he would see, even to the fibers of his own body, his will and understanding embraced by Divinity itself, and creation would disappear. There could not be any creation. But since the natural and literal sense of the Word is quite dead, and man as to himself is also quite dead, therefore nature can appear to live, and the literal sense of the Word can appear to contain good and truth, and man can appear to appreciate both nature and the Word from himself, and in complete liberty according to the state of his own will and understanding. Hence we can never have a strictly objective view about anything, but only a subjective one; and whether this is just or unjust is a product of our state of mind. If a man could feel good and see truth objectively, he would be experiencing the Divine itself, for only in the Lord is to be found good as it is in itself and truth as it is in itself, and this would immediately obliterate man's own life. Something like this takes place when, for some use, men or angels are infilled with the Holy Spirit, for it is as if their own life were suspended and they knew not themselves. But such a state is not the end of creation.

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     The purpose of creation is that the Lord may do good to beings as it were outside of Himself. Therefore He forms vessels receptive of life which can feel themselves as it were to live, to have the appearance of will and understanding of their own; and this would not be possible unless the vessels were in themselves dead, born into a world under the rule of a sun which is dead, and granted instruction as to good and truth in terms which are completely adapted to that dead state, so that they may have the liberty of thinking and willing about all things as seems to please them best.
     What has been proposed may be seen confirmed in Divine Love and Wisdom, nos. 40-43, which relate the subjectivity of natural sensual experience with the states of affection in love and wisdom.

     "The idea of men in general about love and wisdom is as of something flying or floating in subtle air or ether, and scarcely anyone thinks that they are really and actually substance and form. Even those who recognize that they are substance and form still perceive the love and the wisdom outside the subject, and as flowing forth from it . . . not knowing that love and wisdom are the subject itself . . . . The reasons this has not hitherto been seen are several. One is that appearances are the first things out of which the human mind forms its understanding, and these appearances the mind cannot shake off except by investigation of causes; and if the cause lies deep the mind cannot investigate it unless it keeps the understanding for a long time in spiritual light; but it cannot be kept long in that light on account of the natural light that continually draws it back. Nevertheless, the truth is that love and wisdom are the real and actual substance and form which constitute the subject itself." (Various illustrations are then given in respect to the organization of the bodily senses, touch, taste and smell.)
     "It is the same with hearing; it appears as if the hearing were in the place where the sound begins, but the hearing is in the ear, and is an affection of its substance and form; and that the hearing is at a distance from the ear is an appearance. The same is the case with sight; when a man sees objects at a distance, it appears as if sight were there; and yet it is in the eye which is the subject, and is likewise an affection of the subject. Distance arises only from the judgment concluding about spaces from intermediate things, or from the diminution and obscuration of the object, an image of which is produced in the eye according to the angle of incidence. Hence it appears that sight does not go out from the eye to the object, but that the image of the object enters the eye and affects its substances and form. The case with the hearing is the same as with sight; hearing also does not go out from the ear to catch sound, but sound enters the ear and affects it. It may appear from all this that the affection of the substance and form which causes sense is not anything separate from the subject, but only causes a change in it, the subject remaining the subject then as before and afterwards.
     The same is the case with love and wisdom with this difference only, that the substance and forms which are love and wisdom are not extant before the eyes like the organs of external sight. And yet no one can deny that these things of love and wisdom which are called thoughts, perceptions and affections, are substances and forms, and that they are not entities flying and flowing out of nothing, or abstracted from real and actual substance and form, which are subjects.

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For in the brain there are innumerable substances and forms in which reside every sense that has relation to understanding and will. That all the affections, perceptions and thoughts there are not exhalations from these substances, but that they are really and actually subjects which emit nothing from themselves, but merely undergo changes according to the waves of things by which they are affected, can appear from what has been said above concerning the external senses.
     "From all this it may now first appear that the Divine love and wisdom in themselves are substance and form; for they are very Esse and Existere; and unless they were such Esse and Existere as they are substance and form, they would be mere imaginary entities, which in themselves are nothing."

     If we were to read further we would find that Divine Love and Wisdom nos. 44-51 deal with the proposition that Divine love and wisdom are substance and form in itself, thus very reality, and the one and only reality, and that these cannot otherwise than be and exist in others created by itself. But we do not have space here to follow the theme in further detail, except to remind ourselves about the law of creation discussed in Divine Love and Wisdom no. 165:

     "Without two suns, the one living and the other dead, there can be no creation . . . . A dead sun was created for this reason, that in last things, in the ultimates, all things may be fixed, stated and constant, and that on this ground existences may come forth which shall be perennial and ever enduring. Thus and in no otherwise was creation founded. The terraqueous globe in which, upon which, and about which such things exist is as a basis and firmament; for it is the last work, the ultimum opus, which all things end in and upon which they rest. That it is also a matrix from which effects, which are the ends of creation, are produced, will be shown in what follows. That all things were created by the Lord through the living sun, and nothing through the dead sun, may appear from this consideration, that the living thing disposes the dead thing in plastic obedience, and forms it for uses, which are its ends . . . . The dead thing may indeed be perverted or changed by external accidents, but still it cannot act upon life; but life acts into it, according to any change which has been induced . . . . The end of creation exists in ultimates, which end is that all things may return to the Creator and that there may be conjunction."

     The end of creation, this state of conjunction, is that heaven from the human race for which all are born into the world, but not all are willing to be recreated to enter. The Divine of the Lord makes heaven, and the angels from the human race constitute it; but the Lord Himself taught that the kingdom of heaven is within us, not outside of us, and that those in heaven are so conjoined with Him that He is in them and they are in Him. It is therefore necessary to reflect carefully lest we conclude that heaven is some kind of pantheistic state, in which it is not possible to distinguish between the Divine of the Lord and the entities of angels. Like us, the angels are all dead men, for they know that they have life and live in heaven only because they are surrounded by the appearances of heaven, not because they feel and know from themselves that they are united with the Divine itself.

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Thus apart from appearances they could neither know that they lived nor that they were in heaven. Whence, therefore, arise the appearances of heaven, since such appearances are subjective, unless the angel retains that which defines his identity, from which he has the appearance of his own life and his own liberty of will and understanding?
     The appearances of the natural arise from the dead things of nature impinging one upon another and upon our senses, from which we derive sensation and interpret this according to the human state and organization of our will and understanding. But there is a certain fixity about the recurrence of these appearances which is maintained whether we do good or evil, whether we are happy or unhappy. We know that it is only our emotions which vary, which cannot be predicted to conform with the changing appearances of natural things. Anyone who insisted that his own state of mind governed the appearances of nature which are common to all in the world, and acted as if it were so, would soon be certified as insane, for he is unwilling or unable to co-ordinate his life with the state of natural things as they are fixed to provide a common basis for uses among men who in themselves are in varied spiritual states of love and wisdom or their opposites. But in the spiritual world appearances arise from a different cause, for there is nothing finite in that world save the states of the human beings who dwell there.

     (To be concluded.)
SWEDENBORGIAN POEMS 1970

SWEDENBORGIAN POEMS       Editor       1970

     Further Notes on Blake and Swedenborg

     In a previous study (May, 1968), we examined various aspects of Swedenborg's influence on William Blake's life, philosophy, religion and art; his pro and anti Swedenborgian utterances. Here I would like to focus on the affirmative Swedenborgian poems, and cite added doctrinal references and study.
     Whatever their differences, it is particularly obvious that Blake used Swedenborg's doctrine of correspondence extensively, calling it his "Divine Analogy." This doctrine, dove-tailing into the doctrine of discrete degrees, is obvious in all of Swedenborg's volumes, the majority of which had long been published before 1787, and many of which had been translated into English.

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In brief, the spiritual world and the natural world "communicate only through correspondences."* Furthermore, "each and all things in the universe have such a correspondence with things of man: there is a correspondence of his affections and thence of his thoughts with all things of the animal kingdom; of his will . . . and his understanding with all things of the vegetable kingdom; and of his ultimate life, with all things of the mineral kingdom."** And all these things on earth and in man have spiritual correspondences in the spiritual world. For example, water is widely used in cleansing the body; baptismal water corresponds to the cleansing or purifying of the mind; the mind is purified by truths, not falsities; therefore water corresponds to truth.
* DLW 83:2.** DLW 52, 324: 3.

     Blake's Tiriel (1789) showed the disaster of a person's life representing a product of the law and the antithesis of love. Swedenborg portrayed the natural, worldly man justified only by qualities of love and mercy.* A number of poems and sketches, published in a small volume, Poetical Sketches (1783), and financed in part by the Swedenborgian-of-sorts John Flaxman, heralded the coming of the religious imagery present in Songs of Innocence and Songs of Experience. Blake's "Song: Love and Harmony Combine" uses Swedenborg's tree correspondences to explain a marriage relationship, and to mirror the spiritual qualities of love, innocence and virtue. In his poem, "To Morning," Blake extols the spirituality of such a time of day-possibly a reflection of Swedenborg.** And further, in his sketch "Samson," Blake precisely mirrors the style and general content of Swedenborg's Memorable Relations, examples of which may be found in Conjugial Love 1, 42; True Christian Religion 12, 71; Apocalypse Revealed 118.
* AC 2184, 2781; TCR 34.
** C: 17; Wis. xii 5: 2.
     In Songs of Innocence, Blake's "Introduction" emphasizes the poet's actual vision of God, whom he not only describes as a child but identifies with a lamb. "The Lamb" (Little Lamb, who made thee?) reinforces Blake's concept of God as a child and a lamb. Both contain a central Swedenborgian doctrine: God, Creator of all things, clothed Himself with a human form, came into the world as an infant, and became the Savior of the world. The two poems affirm the Divine Humanity of the Lord Jesus Christ. Equating Christ with a lamb-signifying innocence-can be seen in Arcana Coelestia 10132: 5; Heaven and Hell 282; Apocalypse Explained 314.

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     "The Little Black Boy" tells of a life-free from discrimination and full of brotherhood and acceptance-after death, when God says, "Come out from the grove (black bodies imaged as a shady grove) . . . /And round My golden tent like lambs rejoice." Swedenborg teaches that "all in the universe are called brethren who are the neighbor, and this because everyone ought to love his neighbor as himself. . . . Hence it is evident that brother is a term of love."* "A Cradle Song" speaks of angels guarding little children while they sleep. Swedenborg mentions this more than once.** Blake goes on: "Sweet babe, in thy face/Holy image I can trace"; echoing the doctrine that man was made in the image and likeness of God, and that God in Christ had Divine Humanity, for "He was an infant small."
* AC 2360: 7; AE 46.
** AC 5342: 2, 2303; HH 600.
     "The Chimney Sweeper" (paired poems: one in Songs of Innocence, the other in Songs of Experience) promised the happiness of life after death to those who have faithfully done their duties on earth. Swedenborg's whole theological purpose revolved around doctrines explaining the reasons why man was put on earth and what lies beyond in the afterlife.* "On Another's Sorrow" stresses the need for compassion and commiseration for our fellow man, that brings in turn Divine consolation and sympathy. Swedenborg's doctrine of charity was amply represented in his works.** In one passage he equates charity with each one of the Ten Commandments.*** There are over a thousand other passages concerning charity. "The Divine Image" is Swedenborg's influence at its best. The poem embraces the idea that mercy, pity, peace and love are all qualities that man has in common with and from God, in whose image and likeness he is created. From this peak, we go to the Songs of Experience-showing the "other, contrary state of the human soul."
* AC 4459: 7; HH 403; DLW 431; DP 26CL 5: 3; AE 1214: 6.
** AC 351; DP 259: 3.
*** AC 1798: 2.
     We previously mentioned Blake's sense of the brotherhood of all things seen in "The Fly." "The Clod and the Pebble" echoes the polarities of the selfish man and the man with love of humanity: "Love seeketh only Self to please"! versus "Love seeketh not itself to please! Nor for itself hath any ear,! But for another gives its ease! And builds a Heaven in Hell's despair." Implicitly and explicitly, Swedenborg stresses the doctrine of charity again and again.* Further, "The Poison Tree" shows how nursed anger and lack of forgiveness contain the seeds of murder-another teaching of Swedenborg's.** Blake shows both innocence and experience here: "I was angry with my friend: / I told my wrath, my wrath did end" then "I was angry with my foe:/ I told it not, my wrath did grow." He anticipates Freudian psychology as well.
* AR 356: 2; DP 253: 2.     
** AE 650: 2, 1012: 3.

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     Blake, as we mentioned before, echoed Swedenborg in making microcosm and macrocosm the central objects of correspondence, but for a different reason: it was a metaphorical tool enabling him to counter the prevailing mechanical view of man and the universe, with his own organic approach. "London" mirrors this attitude: man with his repressive forces made, in ignorant superstition, everything (even the Thames) regulated, everything ruined and ugly-the poor "sweep," the hapless soldier, the youthful harlot, the marriage "hearse"-the ugliness of life (experience) that a civilization without charity and love can produce. But the poem for which Blake is most famous dramatically evidences the effectiveness of his borrowed system of correspondences. "The Tiger" is a symbol of Blake's active principle-energy; it is a picture, as we have mentioned, of the other side of society, and universally it represents the shady forces of evil in the world. The poem has within it single images of the individual, society, and the universe, one lapsing into the other without fixed boundaries-due to the use of correspondences. And most importantly, "The Tiger" expressed the belief that only when man had fallen was the tiger created: "When the stars threw down their spears, and water'd heaven with their tears." This agrees with what Blake had read and annotated in Divine Love and Wisdom (336): "Evil uses are not created by the Lord, but arose together with hell."
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1970

     The Annual Joint Meeting of the Faculty and Corporation of the Academy will be held on Friday, May 15, 1970, at 7:45 p.m., in the Assembly Hall, Bryn Athyn, Pa. Following administrative reports of the year's work, the Reverend Martin Pryke, Executive Vice President, will give a talk on "Today's Youth." All friends of the Academy are cordially invited.
     E. BRUCE GLENN
          Secretary
MINISTERIAL CHANGES 1970

MINISTERIAL CHANGES       Editor       1970

     The Rev. Lorentz R. Soneson has accepted appointment, effective September 1, 1970, as Pastor of the New England, New York and Northern New Jersey District, resident in Connecticut.

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INFINITE AND ULTIMATE WORD 1970

INFINITE AND ULTIMATE WORD       Rev. MORLEY D. RICH       1970

     Though he wrote no book of the Word, Elijah was one of the major prophets of Israel; and as such, and like John the Baptist, he represents the prophetical part of the Old Testament Word. Furthermore, as to his physical appearance and manner, Elijah manifests the characteristics of the letter, or the literal sense, as did John.
     It is highly illustrative of that literal sense, therefore, that Elijah and John had a similar outward appearance and clothing. Both were unshorn and hairy. Not for them were the smooth, handsome garments of kings, or even the more common garb of their countrymen; for both wore coats of animal fur and loincloths of leather. And the rough and uncouth appearance which they thus presented corresponded exactly to the appearances of the literal sense of the Word.
     This appearance-together with the truthful denunciations accompanying it, and their manner-repelled and aroused the fury of the Jews, just as their own primitive, sensual crudeness had disgusted and infuriated the polished Egyptians; and the more accurate the denunciations and exposures of the prophets, the greater the fury. So it was that most of the prophets were eventually reviled, maltreated, stoned and killed-the climax of this being the beheading of John and the crucifixion of the Lord. The same kind of thing happens figuratively, of course, to any public figure who stands for or declares anything true and good, for by this there is always exposed, if only by implication, some opposing evil in human society; and so the forces of evil, the hells, go to work to destroy his reputation, if not his life, by distorting everything he does or says, by putting the worst interpretation on the whole pattern of his life, and by imputing none but the worst motives to everything good and true that he shows. And, as was prophesied of the Lord, he may eventually become a "man of sorrows, and silent with grief."*
* Isaiah 53: 3.
     Truly the literal sense of the Word is often rough, crude and repulsive to man's unregenerate internals, especially when these have been glossed over with a veneer of culture and hidden behind a fine cloak of outward decorum and hypocrisy. There are many cruel and barbaric, crude and ugly incidents, in the Old Testament; instances of human behavior which appear incomprehensible and unbelievable to those who are unwilling to acknowledge the truth about universal human nature.

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There is the strident voice of John the Baptist, in the New Testament, calling men to repentance, the "voice of one crying in the wilderness"; the senseless beheading of John; the persecution of the apostles; the crucifixion of One whose only offense was His proclaiming of basic truth. And in the Word of the Lord's second coming there are the truly soul-shaking detailed disclosures of the inward evils of the human race-truths which many have not been able to acknowledge as Divinely true.

     It is because of this, and because the literal sense of the Word goes directly to the very base and foundation and origins of human nature and external behavior in life, that those who are unprepared, those who would profane it, and those who are by choice opposed to goodness, are repelled by it, and will neither read nor acknowledge its authority. It is because of this that the Word has been torn apart by the critiques of those whom it infuriates interiorly, just as the Lord's garments were parted by the Roman soldiers by lot. It is because of this that even clergymen of the Christian churches have said of the Ten Commandments that they were "too negative"; and, most sadly, it is because of this kind of assault that many have drifted away from reading and hearing the Word in its letter, and are left as sheep having no shepherd, no Divine guidance through the Word, no certainties whatsoever, however erroneous might be their understanding of it. They cannot approach, and talk with the Lord, for talking with God is only through the Word; and they are cut off from the direct influence of heaven, which comes only through the written Word. They have not that "daily bread" for which they may pray: no regular contact with that which alone can lift their minds and spirits out of time and space and into the realm of eternity and infinity, if only in the moments of their reading of the Word.
     We may see also why it is a gentle warning when the Writings state the fact that the writings of men often appear much more graceful and elegant than the Word itself. They are easier to read, they soothe the desires of men, they appear so clever and all-knowing. In the effort to achieve success they are written to please, to give vicarious pleasures, to justify evils in subtle ways. They emphasize only the positive, speaking only of love, of good, or soothing men's guilt feelings by justifying the uninhibited expression of self. They appear, and often are, highly inspirational, but they do not and cannot penetrate to the inmost of the human heart; they do not operate to cleanse and subdue the evil inclinations of the loves of self and the world with any permanence. They are all a fair front, with no backing of spiritual reality or ultimate truth.

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     By contrast, the Word is simple and direct. It is perhaps the greatest example of starkly accurate reporting known to men. With no embellishment, and few descriptive words, the facts are reported with a minimum of words, leaving human imagination and reflection free to visualize and infill all that is involved.
     Because of these characteristics of the written Word in all its parts, and as in any worthwhile endeavor, the habitual turning to it by people requires patience and persistence. Over and above these, it requires now that men have a vision of and belief, not only in its general authority, but in the truth that it indeed contains Divine truth, and that it is the prime means of connection with the Lord and heaven. Only from this vision can men be continually inspired to approach the Word, to "seek the Lord where He may be found," to do their part to receive daily their heavenly bread. Only as this belief and vision are established with them will they be given the strength and will to see their heavenly Father shining through its pages, to feel His love flowing through even the otherwise discouraging and depressing negatives of the Word.

     It is this vision of which men have been deprived by the ridicule and contempt with which the literal Word is met by the "learned of the Christian world," that Word which the Lord has come a second time in the Writings to restore. Also, it is by this vision only that people can be led to see and appreciate those parts of the Word which are literally good and beautiful.
     One of these incidents, the first in the books of the Kings having to do with Elijah, is that concerning the widow's barrel of meal and cruse of oil.* Before the story begins there is a kind of preface which inwardly implies the nature of the prophets, especially Elijah and John. For it is recorded that, as his first public act, Elijah had the unpopular duty of declaring that a drought was to take place, which would not end until he, by the Lord's command, should declare it ended. The drought and consequent famine lasted for three and a half years; and we are told that they represented the state of ignorance of and disinterest in the Word or in spiritual things which existed with Israel and with the whole human race.
* 1 Kings 17: 8-16.
     At the beginning of this drought the Lord sent Elijah into the wilderness to live by the brook Cherith, where he had water, and was fed by the ravens for some time. But after a time even the brook dried up, whereupon the Lord sent Elijah to a certain widow in Zarephath, or Sarepta, as it was later called.

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The significance of this was referred to by the Lord in person when He was on earth a thousand years later, when He said: "No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elijah, when the sky was shut up three years and six months, and when there was a great famine over all the land; but unto none of them was Elijah sent, except unto Zarephath of Sidon, unto a woman that was a widow." *
* Luke 4: 24-26.
     The Jews knew exactly what the Lord meant by this, at least in reference to themselves. They knew He meant that they were not worthy of their prophets, who were not accepted by them, and that there had been only one widow who was found worthy-who was receptive of and affirmative toward Elijah. So they were furious with Him and, as related, "rose up, and thrust Him out of the city, and led Him unto the brow of the hill whereon their city was built, that they might cast Him down headlong. But He passing through the midst of them went His way."*
* Luke 4: 29, 30.

     The Lord teaches that the famine represented the wasting away of truth in the church due to human evil and indifference, and that the widow of Zarephath represents those outside the church who still desire truth. Even her attitude, actions and words manifest this state. For when Elijah asked her for a drink of the precious water which she had and which represents truth, she immediately started to get it. When he further asked her for a piece of bread, she did not demur, but said only in troubled distress: "As the Lord thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse; and behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die." It is difficult to find anywhere in literature a more starkly simple and affecting statement of painful fact. Yet it conveys no feeling of bitterness, or of rejection of Elijah's request. She genuinely wishes to feed this prophet, this holy man of God, and she feels only pain that she cannot see how to do it without denying herself and her son the consolation of a last, pathetic little meal, before they die. Yet she is willing to do it if her perplexity can be resolved; and in simplicity she believes the prophet when he tells her that if she does so, the Lord God of Israel will provide that "the barrel of meal shall not waste, nor the cruse of oil fail, until the day that the Lord sendeth rain upon the earth."
     The widow of Zarephath thus represents all those remains of affections, all those heavenly feelings, which prompt a man to give all that he has to acknowledge that even the little store of goodness and truth, of charity and love, which he has is of and from the Lord, and desire to return these in uses to the neighbor out of love to the Lord, to surrender his own life in order to obtain the leading and direction of the Lord through the Word.

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These feelings prompt man to have hope and belief that in and from the Word he may be fed with the daily bread of heaven, may drink of the never-failing fountain of life, and may be nourished and gladdened by the never-depleted oil of heavenly love.
     It is such attitudes, such visions and feelings, which can, if men will allow it, lead them back to the eternal Word, which can guide them through the sometimes unlovely and unpalatable literal sense, which can slowly return them to a constant turning of its pages, and which thereby can restore to them a life-giving though hidden connection and communication with the heavens. For it is only by this turning and returning to that which can lift their hearts and minds to eternity and infinity that the Divine shepherd can be restored to them-the Heavenly Father and His sustaining bread of heaven.
     In truth, it was of Himself in His Word that the Lord spoke when He said: "Come unto Me, all ye that labor and are weary, and I will revive you."* For men can come unto the Lord, can approach Him, solely through His Word; even their prayers to Him are made possible only through knowledge of Him by means of the Word.
* Matthew 11: 28.

     But there are so many natural distractions. People are cumbered and hindered and enslaved by so many things. There is so little time. As with Elijah and John, the written Word so often appears difficult and discouraging, to demand more time and attention and reflection than man can possibly give to it; it seems to expose in unpleasant terms and style the frailties and negative aspects of human nature. On the one hand, it appears so stark and crudely simple; on the other, it presents so many bewildering complexities, apparent contradictions and abstruse teachings. Surely we could have a nice, neat summary of all its teachings, and have done with it; leaving out, of course, all its more awkward and painful parts: anything that might cause discomfort, or force people to make clear-cut decisions and applications in relation to anything significant in their lives, or to make that awful choice between God and Mammon, or between the New Church and decadent Christian civilization.
     So it is that there are as yet but few of the remnant, but a few occasions when the Word is read with constancy and some understanding of its inner love and import. This, again, is why the New Church grows scarcely at all in the so-called "civilized world."

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For it is taught that the New Church will grow only as far as its members come into the understanding and use and preservation of the Word; wherefore where and when the Word is neglected, there the New Church is not, and where and when it is sought out with some diligence and eagerness and humility, there the New Church is beginning. This is true individually, with each and every person connected with the New Church.
     Where else, indeed, may the Word of eternal life be found? Certainly not in the elegant, exciting and deadly clever writings of men. Not in the dogmatic declarations of agnostic scholars, in the educational theories of materialistic and naturalistic philosophers, or in the smooth sophistries and hypocrisies of the empty Egyptians. Not even the inspired words of priests of the New Church are to eternity, save to the limited extent that they faithfully teach and reflect the Word itself and lead to it.
     It sometimes seems, indeed, that the human race will seek help, seek truth, even seek the Lord, everywhere but where they may be found. The men of our age will do anything and everything but go to the Word itself. Failing to find help in their own little selves, finding that they are impotent to manage everything of their lives they will go to soothsayers and magicians, to witch doctors and psychiatrists, to astrologers and marriage counsellors. They will read the philosophers and commentators, the fakirs of theology, the commercial panderers of bright optimism, and the political demagogues: almost any literature to avoid that which is the only Way, the Truth and the Life.
     But the widow of Zarephath knows wherein her salvation lies. Those represented by her will recognize in time where are the words of eternal life; and by applying themselves to the Word with perseverance they will be fed. They will see, beyond and beneath the rough outward forms of the letter, the shining beauty of the Lord's truth, and the dazzling glory of His infinite love for them and for all mankind.
SWEDENBORG SCIENTIFIC ASSOCIATION 1970

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1970

     The Seventy-third Annual Meeting of the Swedenborg Scientific Association will be held at Pendleton Hall, Bryn Athyn, Pa., at 8:15 p.m., Wednesday, May 6, 1970.
     There will be reports and election of president and members of the Board of Directors, followed by an address by the Rev. William R. Woofenden on "Swedenborg's Philosophy of Time." All are welcome.
     MORNA HYATT
          Secretary

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NEW CHURCH WORLD ASSEMBLY 1970 1970

NEW CHURCH WORLD ASSEMBLY 1970       ROY GRIFFITH       1970

     THURSDAY, JULY 2, TO SUNDAY, JULY 5

     More Notes from the Director

     Many New Church people throughout the world will be wondering whether the Assembly is just another Anglo-American "get together" and how representative it will be. The majority will be American and English, but already in early March we know we can expect representatives from Argentina, Australia, Britain, Canada, Channel Islands, Denmark, France, Germany (West), Holland, Japan, Korea, New Zealand, Norway, South Africa, Switzerland, the United States of America and West Africa.
     The brochure that has been circulated indicates the variety in the ministers who will conduct the daily worship. Music will be provided at the opening service on Thursday by Mrs. Claud Presland (Conference), the next day by Mr. Eugene H. Clarke (Convention), on Saturday by Miss Dorothy Rhodes (General Church), and at the Sunday service by Mr. Lionel Friend (Conference).
     On arrival at the Victoria Hall, all attending the Assembly will receive a "tag" on which to write their name (a device which should help easy introductions) and an Information Booklet containing the Assembly Program and other useful information.
     The formal invitation cards essential for the visit to the Houses of Parliament will be obtained on Saturday morning in exchange for "Assembly Membership Cards." The invitation card bears a note, "Dinner jackets or lounge suits," which I understand will mean more to the ladies than to the gentlemen: I gather it is a cryptic invitation to the ladies to wear their gayest dresses, and to the Africans their magnificent colorful robes!
     Tickets for the pre-Assembly meeting on Wednesday evening should be obtained through arrangements made by the Women's League and Michael Church Women's Guild. The "Assembly Membership Card" does not cover this event.
     The London Committee has arranged for a tape-recording of all the proceedings, so even those unable to attend the sessions may be able to hear what has been going on.

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     During the period of the Assembly The Swedenborg Society, in association with the Library and Documents Committee of Conference and the Academy of the New Church, will arrange an Exhibition at Swedenborg House (dose to Victoria Hall, just across Bloomsbury Square). There will be on display first editions of the Writings, with special features of the True Christian Religion and Arcana Coelestia. Other material will be presented to illustrate the New Church past and present.
     Visitors to the Assembly will be able to buy from The Swedenborg Society a copy of the True Christian Religion in a luxurious binding of red morocco leather and gilt-edged. The price will be ?5, or $12.50.
     Readers will be interested to know that in celebration of the World Assembly, The Swedenborg Society is publishing separately that superb summary of New Church doctrines contained in Swedenborg's own Index of Contents of the True Christian Religion. These booklets, produced in gay colors, are printed separately in English, Dutch, French, German, Italian, Norwegian, Sotho, Tamil and Zulu. This will be an inexpensive souvenir to take home.
     On the Monday morning after the Assembly The Swedenborg Society is arranging a meeting at Swedenborg House to discuss the problems of translating the Writings. An historical review of the Society's work in translating the Writings will be presented by Dr. Freda Griffith, Honorary Secretary of the Society, and papers for discussion will be presented by Dr. John Chadwick of Cambridge University, the Rev. John Elliot, B.A., B.D., Editor of the new Latin edition of Arcana Coelestia, all of them members of the Swedenborg Society's Advisory and Revision Board; Mrs. Alice Sechrist on behalf of the Swedenborg Foundation of New York; and the Rev. Norbert H. Rogers, Chairman of the General Church Translation Committee.
     All interested in the problems of translating the Writings are invited to attend. It would help if those intending to be present would advise the Hon. Secretary, The Swedenborg Society, 20 Bloomsbury Way, London W.C. 1, England. This will insure a chair for everyone present.
     Finally, a reminder that an "Assembly Membership Card" will be required for admission to the Victoria Hall and for lunch, which will be served in the adjoining restaurant.

     ROY GRIFFITH

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TWO HUNDRED YEARS AGO 1970

TWO HUNDRED YEARS AGO       Rev. DONALD L. ROSE       1970

     The unfortunate impression is sometimes given that Swedenborg merely wrote the books of the Writings and held himself aloof from the work of propagating them.* A phrase in the Index of Tafel's Documents is a flagrant example. Under "Swedenborg" we read, "indifferent whether his writings are read or not" (II p. 1376). We have in this series been describing the Gothenburg Trial. The man upon whom this trial was focussed was Dr. G. A. Beyer, a professor of theology. When he came to accept the Writings in 1765 it was hardly a matter of indifference to Swedenborg. There were tears in his eyes.** Beyer's acceptance was genuine and lasting. Now, as we come to the month of May, five years later, we see how far from indifferent Swedenborg was. Although he was in the last stages of writing True Christian Religion, and describes himself as being "in my chamber in complete calm," he was enterprising in his efforts to influence the theological crisis in Sweden.
* See NEW CHURCH LIFE, 1964, p. 262.
** Docu. II p. 700.
     General C. Tuxen of the Danish army had read the published minutes of the Gothenburg Consistory and had written to Swedenborg about the matter. This led to Swedenborg's obtaining a set of these minutes for a day's scrutiny. He then carefully drafted a letter emphasizing one simple and clear theme, the worship of the Lord. The letter was addressed to Dr. Beyer, but was designed for wider consumption. Swedenborg wanted it to be known that a man was being persecuted for this simple reason. He wrote: "They call this Swedenborgianism, but I, for my part, call it true Christianity." "The real point at issue is this, whether it is allowable to approach immediately our Redeemer and Savior Jesus Christ." "If you should be removed from office and exiled, what could the present as well as the future generations say, but that this had happened to you for no other reason than that you had approached immediately our Lord and Savior?"
     He suggested to Beyer that the letter be copied and sent to various people. He himself sent a copy to the Chancellor of Justice, and on May 1 he wrote to General Tuxen: "If this same letter which I now send you enclosed could be translated into German and printed in Hamburg, I would very gladly see it."*
* Letters and Memorials, pp. 711, 719.

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     In the middle of May Swedenborg received grave news from Dr. Beyer. A declaration had come from the Royal Council chamber. It mentioned the books printed "abroad and imported into this country," and said that "if any of these books can be discovered, the necessary measures are to be taken for having them confiscated."* "Although Swedenborg's errors are manifest, two clergymen, Rosen and Beyer, have nevertheless distinctly declared that they are inclined to his doctrine. . . . It must be shown to these gentlemen what great risk they run, and they must be earnestly called upon to give up in future their erroneous views." Dr. Beyer's lengthy appeal (see February NEW CHURCH LIFE) had pointed out that for twenty years the Writings had been distributed to academies and libraries in Europe without one significant refutation being written. The declaration replies to this: 'This merely shows that not everyone who has read these writings deems it necessary to refute absurd things, which fall to the ground when left to themselves, but which by a review might become more generally known."
* Docu. II p. 368.     
     Among the consequences of this declaration for Dr. Beyer was that he was forbidden to take part in the approaching ordination of new ministers. Indeed, theological students were not allowed to preach until cleared of suspicion of having Swedenborgian leanings.* One wonders what kind of ministers might have emerged from the University of Gothenburg. Two years previous to this Swedenborg had written to Beyer the famous words about the universities being instructed and new ministers coming forth.**
* NEW CHURCH LIFE, 1910, pp. 742, 745.
** Letters and Memorials, p. 631.
     Beyer was deposed this month from his office of First Lector of Theology. The coveted post went to Lector Kullin. This was the culmination of much scheming by Kullin and Aurell. It was Kullin who had written to the King that Swedenborg should be asked to do miracles. This reminds one of the final paragraph of Conjugial Love, and the hostile murmur, "Do miracles, and we will believe." Swedenborg refers to the final Memorable Relation in Conjugial Love and to the doing of miracles in his dramatic protest to the King, written in the middle of May, 1770. Parts of this letter have deservedly been quoted in various places.* The full letter covers five pages in Bishop Alfred Acton's Letters and Memorials of Emanuel Swedenborg.
* See the chapter entitled "Heresy Trial at Gothenburg" in the Swedenborg Epic, by Cyriel Odhner Sigstedt; also "Swedenborg's Claim," a pamphlet by the Rev. Frank S. Rose.
     This letter protests the things that have been happening in Sweden, beginning with the seizing of a box of copies of Conjugial Love a year earlier.

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It protests that the books of the Writings are now officially forbidden importation and the new revelation is declared to be false.

     "As to this, I most humbly beg leave to relate the following: That our Savior revealed Himself before me in a visible way, and commanded me to do what has been done and what further is to be done, and that He has then allowed me to come into conversation with angels and spirits-this I have declared before the whole of Christendom in England, Holland, Germany, Denmark, and also in France and Spain, and likewise on different occasions here in this Kingdom before their Royal Majesties . . .
     "All this, the office of the Chancellor of Justice, if the rumor going around is true, characterizes as untruth and falsity, when yet it is the truth. Their saying that they are still not able to set faith in it, I cannot take ill, since I am not able to put my state of sight and speech into the heads of others, and so to convince them; nor am I able to let angels and spirits talk with them, or to have miracles now take place. But their understanding will itself find it if they read my writings with attention."

     Swedenborg mentions two important men in Stockholm who have copies of Conjugial Love, and urges that the final Memorabilia should be read.

     "That such a state exists with me from our Savior, is by no means for my own sake but is because of an urgency which concerns the eternal welfare of all Christians.
     " . . . my books are characterized as heretical and I am said to speak untruth and falsehood about revelations; yet, from the beginning to the end, every move to this end has occurred with myself unheard . . . [I humbly request that] I may at once be heard, and may enjoy the favor of coming in with a declaration.
     "As concerns Doctors Beyer and Rosen in Gothenburg, I have given them no other counsel than to go to our Savior Jesus Christ, who has all power in heaven and on earth . . . . In some measure, therefore, they have become martyrs solely by virtue of the atrocious persecution of the Bishop and the Cathedral Dean of that place."

     The two men, Beyer and Rosen, hold a special place in the ecclesiastical history of the New Church. The fragmentary work about that history contains the following: "About those in Gothenburg: Beyer, Rosen and the others; although some see the greatness of God in them, others see nothing except what is utterly worthless."

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GENERAL CHURCH PIN 1970

GENERAL CHURCH PIN       Rev. GEORGE DE CHARMS       1970

     With the approval and authorization of the Bishop, Mr. Robert Glenn has designed a pin, advertised elsewhere in this issue, which may be worn as an insignia of membership in the General Church of the New Jerusalem.
     The design is an artistic adaptation of the seal of the General Church which has been in use since it was first introduced by the late Rev. C. Th. Odhner in 1904, when he was serving as Secretary of that organization.
     The symbolism is derived from the seven-branched candlestick and the seven stars mentioned in the Apocalypse, Chapter 1, verse 20. Concerning this we are told in the Apocalypse Revealed that "the seven stars signify the New Church in the heavens, and the seven candlesticks the New Church on earth."* To this has been added the Greek inscription meaning "Behold, I make all things new."**
* No. 64.
** Revelation 21: 5.
     The original seal was officially adopted by the General Assembly in 1904, and thereafter was impressed upon all certificates of membership in the General Church and on other official documents. In 1905, when the General Church was incorporated under the laws of the State of Illinois, it became the Corporate Seal of that body.
     Several years later, this seal was beautifully embroidered in red on a white field by Miss Vera Pitcairn, and was later displayed as a banner over Benade Hall during the First World War, together with a "Service Flag" which consisted of a white star on a red field for every General Church member in the armed services.
     In 1938, a modified design was made by Mr. Raymond Pitcairn for a General Church banner to be carried in procession by the children in their celebration of the Nineteenth of June. At the same time, Mr. Pitcairn had a large replica of this banner beautifully embroidered in red, white and gold. This has since been displayed at banquets, and on other occasions such as General Assemblies.

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     The use of red and white as symbols of love and wisdom goes back to the early Academy. The pin which is to be introduced at the coming General Assembly in June is a disc, 5/8th of an inch in diameter. The candlestick and the stars are of gold on a white field, enclosed in a circle of red enamel and gold. It will be available for purchase at the General Church Book Center in Bryn Athyn after May 1, and at the registration desk for all attending the Assembly.
NEW CHURCH WORLD ASSEMBLY 1970 1970

NEW CHURCH WORLD ASSEMBLY 1970              1970

     Editor of NEW CHURCH LIFE:

     I thought it would not be amiss to write a short outline of the purpose and content of the "Workshops" planned for Convention attendants and for all who wish to participate in them.
     Although the Workshops do not form a part of the official program of the Assembly, they have been given a place in the proceedings and, therefore, all attending the Assembly are cordially invited to participate and share in them.
     The purpose of these workshops is to bring out the present status and conditions of certain aspects of New Church life and work. They should bring forth a sharing of experiences, methods, results, and future prospects and plans, by which the life and growth of the Lord's New Church can be enhanced throughout the world.
     "Come and let us reason together" may be the motto from Isaiah. There are five types of workshops.

     1) Worship and Church Music. Rev. Andre Diaconoff and Miss Jane Sugden, who will present the sources and approach to worship, objects and aims, innovations in worship forms in the U. S., conditions to aid worship, appropriate music, singing of the congregation, contributions the choir makes, and, instrumental music.
     2) Prayer and Healing. Rev. and Mrs. Brian Kingslake. The chairman writes: "In the morning session we shall have a talk and discussion on the subject with a panel to answer questions. Jill's Prayer Fellowship is publishing a little booklet with questions and answers, which could be distributed. In the afternoon we shall have a Prayer Group, and also laying-on of hands for anyone who requests it. Will it be possible to make clear that there will be nothing spectacular or dramatic, and that we mean 'blessing' just as we mean 'healing.' Our aim, if not our sole aim, is to help people to draw closer to the Lord in love and faith."
     (Continued on Page 238)


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REVIEW 1970

REVIEW       NORBERT H. ROGERS       1970

     ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM. By Emanuel Swedenborg. A new translation by Clifford and Doris H. Harley. The Swedenborg Society, London, 1969.

     This new translation maintains the standard of reliability that has become associated with the publications of the Swedenborg Society, with their distinctive blue binding and double-S decorated gray dust cover. Where examined, the English expressed the sense of the Latin faithfully, and for the most part clearly.
     Points that came into question were all quite minor. For example, in No. 45, ". . . We omnino assequetur et corn prehenilet quod illud sit Ipsum et Unicum; Ipsum dicitur quod solum est; et Unicum a quo omne aliud" is translated, "He . . . can certainly become accustomed to the idea, and can comprehend that it is the Very and Only [Reality]; that is called the Very Reality which Alone is, and that it is called the One Only from which every other thing is." One could wonder why assequeter (which means to follow, pursue; to reach, overtake, come up to; to attain to by an effort of the understanding, to comprehend, understand) should be expressed by "become accustomed"; why [Reality] should be added to "the Very and Only"; or why the square brackets should be left out when next "Ipsurn" was translated. One also wonders whether the "it" in the last clause really belongs there. Again, in No. 165, ". . . in quad omnia desinunt" is rendered ". . . in which all [spiritual] things terminate." One can wonder why [spiritual] was added when there does not seem to be any real need. But these questions are quite unimportant, as the sense of the Latin is not affected in the cases cited and elsewhere.
     Two omissions were noted. Missing in No. 167 is the translation of "pariter nec datur effectus solus, seu effectus abs que causa et ejus fine" (in like manner there is no effect by itself, that is, an effect without its cause and end); and in No. 168 there is no translation for "Sed ut finis sit omne in causa, erit aliquid ex fine in quo erit" (But that the end may be the all in the cause, there must be something from the end in that which is to be.) These omissions are no doubt printer's errata. Though they should be noted, and corrections made in future printings, they scarcely affect the sense of what is taught in these passages.

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     It was pleasing to note in a number of instances the use of more modern vocabulary, such as "externis accidentib us" being rendered by "external happenings" instead of "accidents" as in older translations. The word, accident, has come to have a specialized meaning, and can no longer express the sense of the Latin accidens. On the whole, however, the English phrasing tends to be conservative, so that the new translation is not as different in style as one could have wished. It is also pleasing to see that some of the numbers were divided into sub-paragraphs: e.g., Nos. 61, 65 and 70. The effect, however, would have been better had there been more leading between the paragraphs and sub-paragraphs.
     The most important thing to note, on the whole, is that this new translation is reliable and readable, and the print is clear and attractive. The Harleys and the Swedenborg Society are to be thanked for making available another worthy addition to our libraries.
     NORBERT H. ROGERS
NEW CHURCH WORLD ASSEMBLY 1970 1970

NEW CHURCH WORLD ASSEMBLY 1970              1970

      (Continued from Page 236)

     3) Mission and Outreach. Rev. Rollo Billings and Rev. Chungsun Lee of Korea. The chairman will outline the conditions of the world around us and reflect on past performances, not always effective. However, new times lie ahead, and we must find new means of proclaiming the Gospel that the Lord God Jesus Christ reigns and the age of the New Church is ahead.
     4) Education. Rev. and Mrs. Franklin Blackmer, Rev. Martin Pryke of the General Church. I have not received any outline from these leaders, but assume that they will explore the vast possibilities of applying New Church psychology to all phases of pedagogy, and the education of all ages.
     5) Publications. Mr. Tomas Spiers, Swedenborg Foundation; Rev. Robert S. Junge, General Church. I have not received any outline for the deliberations of this group. I assume that they will scan the present and future of the publishing departments of organizations of the New Church.
     I hope that those who expressed interest in these workshops will think along these lines and will participate in their choice of workshops, with sharing of ideas and experiences.

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IS MAN A CREATIVE BEING? 1970

IS MAN A CREATIVE BEING?       Editor       1970



NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Editor
Business Manager
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.
     Is man a creative being? Strictly speaking, he is not. In the absolute sense, creativity can be predicated only of the Divine-of the Divine love through the Divine wisdom; and that only may properly be called a creation which is a finite entity produced by the finiting of the Infinite. Therefore God alone creates of Himself. But man is created in the image and likeness of God, and as part of that image and likeness he has from the Lord the ability to create as of himself.
     Since man is himself a creation, the very power to create which he has is adjoined to him by the Lord; and the relation between man and his creations is that between two finite things, not the relation between the Infinite and the finite. Nevertheless it is a discrete relationship. Whether in painting, sculpture, music or letters, man can produce his affection and thought in a discretely different form; not creating something out of nothing, but something which in that form did not exist before. He can do the same as an interpreter of the works of others, creating a rendering of a score, a dramatic role, an interpretation of a dance.
     This man can do because he is the image and likeness of God. Animals and birds can make habitations for themselves, but they cannot create as of themselves. For that a human mind is necessary. But the human mind can, unfortunately, be misused. So it is that the good created by the Lord could by man be turned into evil. Only in that sense is evil a creation, not of God, but of man; a product of man's refusal to accept the Lord's creation in the form in which He created it.

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THOUGHTS ON CONSCIENCE 1970

THOUGHTS ON CONSCIENCE       Editor       1970

     True conscience, the Writings say, is formed gradually by regeneration, and it is more perfect with those who can be more enlightened in the truth of faith than others. This might suggest that when we have decided that something is a matter of conscience, we should not conclude that the books are closed and the matter has been decided for all time. Our knowledge and understanding of the truths that apply may be less than accurate and complete, our enlightenment less than it may become; and while conscience is to be protected, it is not to be guarded against truth! We should be ready at all times to test our conscience by the Word, to re-examine our stands in the light of its truth, and to change them if necessary. In this there is no disloyalty to conscience, but an abiding loyalty to the truth that should form conscience.
     Another teaching about conscience is that it is twofold: the conscience of what is good and the conscience of what is just, or living according to the precepts of faith from internal affection and living according to civil and moral laws from external affection. The man who has received internal conscience acts from it in civil and moral affairs also; but the man who has not acts in these affairs from external affection alone, and that affection cannot with safety be followed without question as a reliable guide. It may easily misdirect, and our endeavor should be to replace it with internal affection.

     Yet another teaching on the subject is that men in every religion and doctrine can receive conscience. Does this mean that all consciences have equal validity? Surely not. Because it is formed by the things a man believes to be true, and in which he is interiorly, the validity of conscience depends upon how true these things really are. Indeed the Writings distinguish three kinds of conscience: true conscience, which is formed by the Lord from the truth of spiritual faith; spurious conscience, which is formed with gentiles, and by means of which they receive a true conscience in the other life; and false conscience, which is formed from the loves of self and the world.
     Evidently, then, there are limits to the claims that may be made in the name of conscience, limits beyond which we may not go in demanding that it always be held sacred and above being questioned. If a man s conscience commands him to perform acts against public order and safety, against life and property, society is not obligated to respect those commands. He may be fined or imprisoned, and he may not plead that he should be exempt from the penalty of the law because his conscience does not allow him to recognize it.

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To be valid for others than the man himself, conscience should be related to order and to reason, and true conscience is related to Divine order and to the self-evidencing reason of truth revealed by the Lord in the Word.
SINS AGAINST FREEDOM 1970

SINS AGAINST FREEDOM       Editor       1970

     The image and likeness of God into which man was created is variously described in the Writings. In some passages it is said to be Divine love and wisdom in reception-Divine love and wisdom received and reacted with by man in a life of faith and charity; for the image and likeness of God is not a structure, but an activity within a structure. Thus it is the understanding and the will, which are formed to receive and react with the Lord's inflowing love and wisdom; and as the understanding and the will act in and through the faculties of reason and freedom, these two faculties also are meant by the image and likeness of God.
     Freedom is therefore one of the essentials of that image and likeness. Now, how does a man sin against freedom? Most obviously, of course, he does so by deliberately choosing and confirming himself in evil; for that is to reject real and heavenly freedom for apparent freedom, which is infernal. But there are other and less evident ways in which sins against freedom can be committed.
     Since reason and freedom go together, the wilful exclusion of one is an offense against the other, and we therefore sin against freedom when we banish reason from our decision making. How do we do this? In at least three ways: by responding emotionally to the situations that confront us; by yielding to the spirit of persuasion; by allowing prejudice to dominate our thinking, so that our decisions are automatic and not reasoned ones.
     Affection should, and indeed does, enter into everything; without it we could not think at all. But affection is one thing; emotion, by which we mean affection divorced from reason, is another. The emotional response is essentially unreasonable. It is uncritical; it does not view things calmly and judiciously; and the man who makes it denies himself real freedom, and therefore sins against it, because he is driven by the urge of emotions which, as likely as not, have nothing to do with the situation.
     Similarly, the spirit of persuasion causes man to sin against freedom because it stifles the use of reason. Enlightened thought, the Writings tell us, does not see one side of a question only. It examines both sides, seeing on the one reasons that confirm and on the other appearances that invalidate, and it does not make up its mind until it has seen and weighed both sides. That is why the Writings exhort us to "think the matter over from every point of view."

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But that is just what the spirit of persuasion would have us not do! It sees only one side of every question, and in so doing it sins against both reason and freedom, for it deprives the understanding of the ability to think freely.
     Little need be said about prejudices, though perhaps it should be mentioned that they are not all to be condemned. What is decisive is whether they are backed by reason and confirmed by other things, in which case they are not what is usually meant by prejudices. However, as is well known, there are men and women whose prejudices, in the usual sense, are so deepseated that their every so-called decision is simply the reflex action of one or another of their prejudices.
     When the Lord said to those who believed in Him that if they continued in His Word they would be His disciples and would know the truth, and the truth would make them free, He stated a universal law. Until man knows the truth he is not in freedom. Truth is known through reason, and freedom can then be exercised. If we do not cultivate reason and freedom, therefore, we sin against our humanity, which is the image and likeness of God in man.
MISTAKEN IDENTITY 1970

MISTAKEN IDENTITY       HUGO LJ. ODHNER       1970

     Editor of NEW CHURCH LIFE:

     In an article published in NEW CHURCH LIFE in August 1947, I referred to Spiritual Diary, nos. 5492-5495, which treat of the after-death experiences of a degenerate man designated as "Er. Br." In common with many others, I followed the English translation which erroneously identifies "Er. Br." with Erik Brahe-a Swedish count who for conspiracy was beheaded on July 23, 1756, at 10:00 am., and with whom Swedenborg actually spoke twelve hours later. Two days after his death Brahe began to return to his former worldly loves, and after three days he betook himself to the evils in which he had been on earth.*
* See SD 5099.
     But the scoundrel referred to in Spiritual Diary no. 5492 was not Brahe but Erland Broman, who already in 1744 had a bad reputation.* This is confirmed by an entry in Swedenborg's Index to the Spiritual Diary.**
* Journal of Dreams, 19, 20n 40, 41.
** SD Photolithograph III p. 670, which refers to SD 5492 and to p. 140 of the manuscript. See also Tafel's Documents II, 1118.
     In a supplement (1859) to Dr. Emanuel Tafel's Latin edition of the Spiritual Diary, Dr. Achatius Kahl gives the following account in which Erland Broman is mentioned.

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     Broman, Erland (SD 5492-5, md. p. 12) son of Carl Brornan, was born in 1704. Made Baron in 1747, Commander of the Polar Star and Knight of the Seraphimer Order, and President of the Royal College for Promoting Commerce, in which office he died 1757. He enjoyed the singular favor of King Frederick.
     Concerning Broman and his friend Archbishop Samuel Troilius I have heard this anecdote from a trustworthy man.
     Both were very fond of playing cards and dice, nor did they infrequently play together. Some time after Broman's death it happened that Swedenborg and Troilius met in a certain circle and in social intercourse. At first sight Troilius addressed Swedenborg familiarly and jokingly asked him "What are the news of my friend Broman from the spiritual world?" To this Swedenborg answered smilingly, "Recently I have seen him in the other world and indeed sitting at a gaming table talking with a certain devil, mixing the cards for the game called 'tresett,' only waiting for a third partner-the Archbishop, I believe-so that the number of players might be completed." This bishop departed from his life a few years later.

     Erland Broman died in 1757, the year of the Last Judgment. He had lived gaily and cared only for worldly things. When death approached he suddenly turned so pious that even his pastor thought he would be sure of heaven. But Swedenborg testifies that on the third day after his death Broman joined the spirits of his departed boon-companions, so that his death-bed repentance counted for nought. He returned to his former life-of adulteries, rapes, deceitful thefts - and appeared "black as a devil." On the fourth day after his trickeries and crimes even murder, were disclosed and enumerated, one after another, "according to the members of the body."* And so he was cast into a filthy hell where he lost almost all self-control. Even those in the hell complained that this involved them in punishments for evils done by him; and so he was returned into his former life such as he had led in the world, by the discovery of the hells with which he had then been associated. But on the fifth day he rushed back into all crimes, to the horror of the attendant angels.**
     HUGO LJ. ODHNER

* Cf. HH 463.
** See SD 5492-5495.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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.

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Church News 1970

Church News       JOAN RAYMOND       1970

     TORONTO, CANADA

     This report covers the period from September, 1968, through August, 1969, in the life of the Olivet Church. During this time, the essential uses of a New Church society were maintained under the leadership of our pastor, the Reverend Harold Cranch, as the only resident priest. Fortunately, the General Church was able to provide sorely-needed assistance by sending us a number of visiting pastors whose ministrations provided a delightful variety.
     Average attendance at Divine Worship was 131. The 29 Society Doctrinal Classes (each preceded by a supper) had an average attendance of 54. Special family services were held at Thanksgiving, Christmas, Palm Sunday and New Church Day. The sacrament of the Holy Supper was administered quarterly at regular church service with an average of 76 communicants; and also mid-quarterly at special services. Memorial Services were held for our friends, Mr. Percy Barber, Mrs. Raynor Brown, and Mrs. Archibald Scott. On eight occasions we rejoiced in the baptism of a new child. The pastor continued his series of sermons on the basic doctrines, which are suitable for newcomers, and also preached a series on Exodus, and special sermons leading up to the church festivals. His classes included series on Prayer and on Self-Examination. Occasional exchange of pulpits (and desks) with Carmel Church, gave us the opportunity of hearing sermons and classes by the Reverend Frank Rose.
     The first of our "guests" was our former pastor, the Reverend Martin Pryke, who came with his wife in November, to help us celebrate the tenth anniversary of the dedication of our present church building into which he had led us. The occasion was marked with a banquet and a service of rededication. Mr. Pryke addressed the banquet on the effects of the fallen church on the world today, and preached on "The House of Jehovah." He also spoke to us about his work in the Academy.
     In December, the Reverend Alfred Acton joined us to give a class on the reasons for the Lord's advent, and to preach on preparing the way for the Lord. In January, we enjoyed the Reverend Willard Heinrichs' sermon on what it means to be rational.
     In February, the Reverend Erik Sandstrom came to give a class on the New Heaven, to preach on guidance of the affections, and to deliver a masterly and moving Swedenborg's birthday address on Swedenborg's preparation as to the will, using the Journal of Dreams as his text. Mr. Sandstrom also spoke at the children's banquet.
     In March, our pastor and his wife took a winter vacation, and the Reverend Norman Reuter, accompanied by his wife, became our resident pastor for three weeks. We recall especially his sermon on the spiritual affection of truth, and a doctrinal class on the false sense of guilt. Mr. Reuter took the young people's class, and also gave a class to some of the younger married people on permissions in marriage, birth control. He also acted as head of the day school. It was a short pastorate, but Mr. and Mrs. Reuter dwelt with us in the sphere of delightful affection which they carry with them in their work and which found a ready reciprocal in our hearts.
     In April, the Olivet Society played host to a five-day Academy "Summer" School in which the Reverend David Simons, the Reverend Louis King, and Mr. Yorvar Synnestvedt all gave courses of lectures open to all New Church teachers in the district.

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Mr. Simons' subject was the principles of New Church education, while Mr. Synnestvedt presented a variety of subject-matter related to teaching the arts in elementary school. Of the lectures, Mr. King's were given in the evening and opened to the public, and were therefore appreciated by the largest number. His subjects were the degrees of the mind, religious instruction in the home, religious instruction in the elementary school, adolescence, and distinctiveness in a new day. Mr. Simons also addressed the Sons' annual ladies night and preached on general truth for childhood.
     The Reverend Robert Cole preached in April and gave a class; and the Reverend Norbert Rogers was with us in June, speaking on the General Church Religion Lessons program, and preaching on the parable of the ten virgins. The Reverend Daniel Goodenough visited us, bringing his family, and preached once in June.
     Returning to day-to-day activities, the work of the education of the young in the doctrines of the church was pressed forward on three fronts. The most active of these was the Olivet Day School with thirty-five pupils in eight grades, and with three full-time teachers, Miss Barbara Charles, Mrs. Norman Hiebert, and Miss Sylvia Parker, assisted by seven part-time teachers, among whom Mrs. Sydney Parker merits special notice for her inspired leadership of our kindergarten program, a work which she has sustained now for many years.
     There was a full Sunday school program of forty sessions, with forty-eight children in four classes. The high school young people met Sunday evenings, maintaining an average attendance of ninety- two per cent throughout the year. With only one priest in residence, this class was taken by a layman, Mr. John Raymond, under the general supervision of the pastor. The work taken was Heaven and Hell, although other subjects were interspersed in response to specific interests and needs. Classes were also given on occasion by the pastor, by the Reverend Frank Rose, and by the Reverend Norman Reuter. Young people's weekends were held in the Autumn and Spring. In June, the young people greatly enjoyed participating in the Maple Leaf Academy, a New Church summer school held at a Muskoka lodge under the leadership of Chief Leaf Frank Rose, with courses also being taught by the Reverend Alfred Acton and the Reverend Christopher Smith.
     Theta Alpha and the Ladies Circle continued to meet in alternate months, being addressed by the pastor, the former on tins elementary school curriculum, and the latter on the subject of Saul, David and Solomon. Theta Alpha held a film night in March to raise money for its scholarship program; the organization also supports the day school with gifts, and the Sunday school with equipment. The Ladies Circle held a bazaar, open to the public, in November, and raised fourteen hundred dollars which was used to purchase new curtains for the stage, and also to support the Christmas gifts program.
     The Forward Club and Sons of the Academy Chapter of the Olivet Church held meetings monthly, each preceded by a dinner, and heard addresses from the members on such diverse subjects as the New Church and psycho-analysis, the doctrine of love, and civil disobedience. The highlight of the year was, as ever, the annual Sons' Ladies Night, which presented the Reverend David Simons as guest speaker along with decidedly more frivolous entertainment.
     Among the highlights of our social life in addition to events already noted were a games night, a square dance, the annual gala New Year's Eve social, a spring dance, a family Christmas party, and the annual Society picnic. A large number of "drop in" nights were held at the church on Saturday evenings with games of various kinds. In May, a musical concert was held with members of the societies in Toronto and Caryndale participating.
     An event which should not go unrecorded in these pages was the 75th anniversary of the Olivet Day School which first opened its doors on the sixteenth of January in the year 1893 under the leadership of the Reverend E. S. Hyatt. The event was celebrated at our Nineteenth of June banquet following the anniversary with a program devoted to history, reminiscence, and personal significance.

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In his closing remarks, the toastmaster justified devoting our New Church Day banquet to celebrating the founding of our school on the grounds that the reason for which New Church schools exist is to prepare the way for the reception of the Lord in His second coming. Because we think that they describe something of the spirit which still inspires the Olivet Church, we shall end this report by quoting his final words.
     "The schools of the church are good schools judged by any standards, but they have not always been thus; and the time may come sooner than we expect when they will be condemned of men. Yet, in the Divine Providence, there have ever been parents who have seen the vision of New Church education, who have seen that the world's standards are not the final truth, and who have attempted to ultimate for themselves and for their children an attitude without which the New Church on earth can never increase; have attempted to ultimate it by committing their children to the care of the schools of the church. What is this attitude? Is it not just that which was voiced by the Psalmist so many centuries ago? "For a day in Thy courts is better than a thousand. I had rather stand at the door in the house of my God, than to dwell in the tents of wickedness."
     JOAN RAYMOND
ASSEMBLY MUSIC 1970

ASSEMBLY MUSIC       Editor       1970

     The following selections will be used in Divine Worship on June 19, during the General Assembly:

     Office 6, page 54
Hymns:     nos. 36, 77
Chants:     nos. 27, 38
Psalm:     no. 45
GENERAL CHURCH PIN 1970

GENERAL CHURCH PIN       Editor       1970

     A distinctive and colorful General Church pin, similar in design to the General Church seal, will be available for sale in time for the June 1970 Assembly. Although there has been an Academy pin, and pins designating other organizations within the Academy, there has never been a General Church pin. Now all who wish to wear the official New Church colors to identify themselves with the General Church may do so.
     A lapel pin for $1.50, a lady's pin with safety catch for $2.00, and a man's tie clip for $2.00 may be ordered from the General Church Book Center, Bryn Athyn, Pa. 19009. Add 25 cents for postage and mailing.

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TWENTY-FIFTH GENERAL ASSEMBLY 1970

TWENTY-FIFTH GENERAL ASSEMBLY       Editor       1970



     Announcements







     BRYN ATHYN, PA., JUNE 16-19, 1970

     
     Prior Events
Monday, June 15     
     2:00 to 5:00 p.m.     Registration of Guests
     8:30 p.m.     The President's Reception

Tuesday, June 16
     10:30 a.m.     Commencement Exercises
     2.00 to 5:00 p.m.     Registration of Guests

          Assembly Events
     8:00 p.m.     First Session of the Assembly
     Address:     The Right Rev. Elmo C. Acton; "The Lord"

Wednesday, June 17
     10:00 a.m.     Second Session of the Assembly
          Panel Presentation: "The Living Word"
          The Old Testament-The Rev. Norbert H. Rogers
          The New Testament-The Rev. Harold C. Cranch
          The Writings-The Rev. Ormond deC. Odhner (Chairman)
     2:30 p.m.     Meeting of Theta Alpha
     2:30 p.m.     Meeting of the Sons of the Academy
     8:00 p.m.     Third Session of the Assembly
          Panel Presentation: "The Life of Religion"
          Spiritual Life-The Rev. Morley D. Rich
          Civil and Moral Life-The Rev. Dandridge Pendleton (Chairman)
          Social Life-The Rev. Norman H. Reuter

Thursday, June 18     Fourth Session of the Assembly
     10:00 a.m.     Panel Presentation: "The Consummation of the Age"

          The Last Judgment-The Rev. Frederick L. Schnarr
          The State of the Christian World-The Rev. Robert S. Junge (Chairman)
     2:30     Meeting of Pastors and Members of Districts, Circles and Groups
     8:00     Fifth Session of the Assembly
     Address:     The Right Rev. Willard D. Pendleton; "The Second Coming"
     10:00 to 12:00 p.m. Young People's Gala

Friday, June 19
     9:30 a.m.     Divine Worship. Sermon: The Right Rev. George de Charms. Followed by administration of the Holy Supper
     11:30 a.m.     Divine Worship. Sermon: The Right Rev. George de Charms. Followed by administration of the Holy Supper
     3:30 to 3:00 p.m.     Tour of the Cathedral
          Music at Glencairn
          Tea at Cairnwood
     7:00     Assembly Banquet. Toastmaster: The Rev. Louis B. King

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GROWTH OF THE CHURCH 1970

GROWTH OF THE CHURCH       Rev. W. CAIRNS HENDERSON       1970


JUNE, 1970

     No.6
     "And the woman fled into the wilderness, where size hath a place prepared of God, that they should feed her there, a thousand two hundred and sixty days." (Revelation 12: 6)

     The vision seen and described by John of a woman heavy with child, star-crowned, robed in flaming light and with the moon under her feet, was a prophetic representation of the Lord's New Church in the heavens and about to be on earth. By her child is represented the Heavenly Doctrine, and by her travail the difficulty of that doctrine's being received because of the opposition from those who had confirmed themselves, in doctrine and life, in salvation by faith through grace. Her flight into the wilderness, and her being succoured there, signifies the New Church at first among a few, surrounded by those who are in no truths, but nourished and sustained by the Lord until it is with more and then reaches its Divinely appointed state.
     In unfolding the spiritual meaning of our text the Writings reveal that it is of the Lord's Divine Providence that the church should first be among a few, that its numbers should gradually increase until, from being with many, it reaches fullness. Several reasons for this are given. In the first place, the doctrine of the New Church, which is the doctrine of love and charity, can be acknowledged and thus received by those only who are interiorly affected by truths, which means, by those who are able to see them, and those only can see truths who have cultivated their intellectual faculty and not destroyed it by the loves of self and the world. In the second place, the falsities of the former church must first be removed, for the Heavenly Doctrine cannot be received by those who are confirmed, by doctrine and life, in faith alone.

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And in the third place the New Church on earth grows and increases according to its increase in the world of spirits-according to the number of spirits introduced into the New Heaven, which makes one with the church on earth.
     Whenever the true love of the church is rekindled, the affection of serving the Lord in its further establishment is also aroused. The observance of New Church Day may well have this two-fold effect upon many; and with this upsurging of affection it may be timely to ask what direction for our thought, our efforts and our expectations concerning the growth of the church may be found in the teachings just noted? The term, growth, is used advisedly rather than expansion, for growth suggests a process working outwards from within, from internals to externals, whereas expansion is rather an extending of the boundaries through increase from without.

     It is of the Lord's Divine Providence that - the church should at first be among a few! By this teaching the Writings would safeguard us from the serious disappointments that would inevitably attend large expectations. Little reflection is needed to see that a rapid expansion of the organized church which far exceeded growth from within would be a grave threat to its very life. There would be a multiplication of externals that did not correspond to and reflect a development of internals. Under the Lord's leading, however, this will not happen. The church can only grow slowly, indeed will best grow slowly, and this under providential leading rather than human efforts to force the pace.
     We should wait on the Divine Providence with patience. But we should not rest from our efforts, realizing that the Lord's providence cannot lead those who stand still and do nothing, and confident that our efforts will be crowned with success in the measure that we do our part. And what is our part? It is to offer our minds to the Lord as containants, as internal bases for the reception and retention of spiritual influx. Without this provision for growth from within, natural growth will be in vain. At every stage of progress the church among men awaits the ultimation of the church within men-awaits the ultimation of its own inner states of life. The spirit of the New Church must produce from itself its own ultimation; the spirit that is formed by a new Divine revelation and a new view of the Lord and consists in a new internal worship of Him in a new charity and faith.
     If we would see the church truly grow, then, our first and continuing responsibility is to open our minds to the Lord that He may build His church within us. It is to cultivate our intellectual faculty by reading, studying and reflecting on the teachings of the Word that we may be able to see the truths therein, be interiorly affected by them, and so be introduced by the Lord into the doctrine and life of faith and charity.

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In this way the church among us will grow from within and become the ultimate form of the internal church, and as such a basis from which the church may be extended to the many without diminution or loss of its true quality. This is essential, for while the church is the Lord's and He alone builds it, He does so as He is thus invited. And these labors will continue beyond time into eternity, for our departure from this world will increase the New Heaven, from which our sphere will work imperceptibly but powerfully for the further increase of the New Church on earth.

     But how will the church increase from the few to the many? When this will happen no man can say, but this is certain: it will not come secretly and entirely apart from the labors of men, nor will it be a sudden thing but the result of a long process. It would be a great mistake to suppose that our sole responsibility is to preserve the church, provide for its growth from within its own borders, and protect the Heavenly Doctrine in its integrity and purity, until the Lord, working in some mysterious way, suddenly sends multitudes of men and women to its gates. The Lord always operates simultaneously from within and from without; and although He alone can prepare an internal state of reception, His operation from without, through which the church will increase, will be through the efforts of the organized New Church to extend the church on earth.
     Only the Lord can prepare the minds of men to receive the Heavenly Doctrine, and this He does secretly, possibly over a period of many years, and in a way that is unique for every man. It is the Lord alone who establishes His church in the minds of those who receive that doctrine, for it is He who teaches them therein and moves their hearts to love it. But how can a receptive state become a state of reception unless what it has been formed to receive is presented to it? We do have a responsibility to make the Writings known and available as widely as possible, to present the doctrines with clarity and affection wherever it seems that they may be received, to spread the knowledge of the church, and to give aid and encouragement to all who respond to these efforts. We do not know who has been prepared by the Lord, but we may be confident that among those whose paths cross ours there will be some; some who have been providentially led to the meeting.
     How can the falsities of the former church which stand between men and reception of the Heavenly Doctrine be removed unless it is first seen and acknowledged that they are false and why they are false? And where else is the truth that exposes them to be learned than in the Writings?

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The human mind can discard certain traditional ideas as inadequate or untenable for modern man, and that can be an important first step; but it cannot produce the truth that should replace them. Remember, the Heavenly Doctrine must be known before it can be received or rejected; and how else than through the Writings can the loves of self and the world, as dominant loves, be seen as evil and shunned, and the intellectual faculty be cultivated to see truths, so that it may be interiorly affected by them? Certainly the church is from the Lord; but the teaching is that the church specific is from the Lord by the Word, and if it is to increase the Word must be brought to men by those who have it, and be so presented with affection that it may commend itself to them.
     So there lies before us a work of evangelization which is of the greatest importance to the increase of the church, and it must be evident that if we desired selfishly to keep the church for ourselves the desire would be self-defeating, for we would not have that which we wished to keep. Yet if we thought of the church only as something to be given to others, and not as needing also to be nourished in ourselves, any success we had would be temporary and in vain. Our efforts must be ultimates through which the Lord can work; they must be in accord with His teachings in the Word. We will co-operate with the Lord in the work of extending His church only in so far as we search the Writings for principles which may be formed into a theology of evangelism and then adhere faithfully to that theology, scrutinizing and evaluating theories and techniques of church extension in its light, and using those only which agree with it. For example, we may not ignore the judgmental aspects of the Writings. If we would see the New Church built, we must present it as new and as a church, distinct and entirely different from all other churches, and then present the differences clearly in order that a judgment may be made.

     A third factor in the increase of the church is the increase of the New Heaven. When we consider how small is the number of those who now have the Writings, worship the Lord as they reveal Him, and live according to them, we must surely realize that this increase today must be largely from the church universal-from Christians, Christian-pagans, gentiles, and all those from everywhere in the world who died in childhood as well as from that church. The formation of the church universal, and the formation from it of the New Heaven, is entirely the Lord's work. Yet even in it the church specific has a part to play as the heart and lungs of the Lord's universal church; a part which is no less vital because it seems remote and arcane. But there is another part which is less abstract.

253


The men and women of the church universal are saved eventually by their acceptance of the Heavenly Doctrine, in the spiritual world if not on earth, and we do not know how many there are who are not ready to accept it now, but who may be prepared for eventual acceptance by some contact with the Writings disseminated by the New Church and related agencies.
     Our direct responsibility, however, is to the increase of the specific New Church on earth, and this responsibility is two-fold. It is a responsibility for the growth of the church within ourselves-to follow the Lord in the regeneration and allow Him to build His church within us; and it is a responsibility to evangelize the world, to carry the Writings and the church to all who may receive them. These two responsibilities are one. We recognize that the church as a spiritual communion is not necessarily identical with the church as an organized body, but only confusion can result from separating them. They should be the internal and external of one kingdom, and to consider external development without relation to internal growth would involve very grave risk for the future of the church among us. The increase of the church from the few to the many is the Lord's work, but it does depend upon our efforts. Only let it be realized that the success of those efforts will depend ultimately upon internal growth; for without a spiritual basis for reception of the Heavenly Doctrine spiritual influx cannot be received and retained and external growth would be in vain.
     Here is no ground for discouragement. In a time known only to the Lord the church will grow from the few to the many and then reach fullness. If we believe this, trust in the Lord, and persevere, these teachings will give intelligent form to our expectations and direction to our labors, and will encourage and sustain us in the use of co-operating with the Lord in building soundly. Amen.

LESSONS:     Revelation 22. Apocalypse Explained 732.
MUSIC:     Liturgy, pages 429, 428, 456, 461.
PRAYERS:     Liturgy, nos. 51, 89.
MINISTERIAL CHANGES 1970

MINISTERIAL CHANGES       Editor       1970

     The Rev. Daniel W. Goodenough, Jr., has resigned as Visiting Pastor to the New York and Northern New Jersey Circles.
     The Rev. N. Bruce Rogers has resigned as Visiting Minister to the Connecticut Group.
     The Rev. Kenneth O. Stroh has resigned as Visiting Pastor to the Massachusetts Group. These resignations are effective September 1, 1970.

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CLOUDS OF HEAVEN 1970

CLOUDS OF HEAVEN       Rev. KENNETH O. STROH       1970

     A New Church Day Talk to Children

     Your recitation today told about how the Lord was going to come in the clouds of heaven. For He said: "and then shall appear the sign of the Son of Man in heaven . . . and they shall see the Son of Man coming in the clouds of heaven with power and great glory." What do you think the Lord meant when He said this?
     The Lord spoke these words many years ago, a few days before He was to be crucified and would rise again on that first Easter morning. He was sitting on the side of the Mount of Olives, looking across the Kidron river valley to Jerusalem. He could see the Temple, standing on a high part of the city. There, on the Mount of Olives, His disciples came to Him to ask Him questions.
     And there the Lord told them about things that would happen many years later, when He would come to His church. He told these things to His disciples in parables, in stories with a meaning which they did not fully understand. He told about how the sun and the moon would be darkened, and how the stars would fall down from heaven; and the Lord said that then He would come in the clouds of heaven. Now, even though the disciples did not yet understand all that the Lord was talking about, they could not have been surprised when He said that He would come in clouds. For had He not often come in clouds before?
     After the great flood, the Lord told Noah that He would put the rainbow in the clouds, as a sign that He would never again destroy the earth. When Moses led the people out of Egypt into the wilderness, the Lord came to the Israelites in a pillar of cloud, by which He led them, and from which He talked to them. When Moses went up to see the Lord and to receive the Ten Commandments, a tremendous cloud covered the top of Mt. Sinai. When the priests first put the ark of the covenant in its place in the Temple in Jerusalem, a cloud filled the house of the Lord. Three of the Lord's disciples had once gone up into a mountain with the Lord, and there He had allowed them to see Him as He is in heaven, with Moses and Elijah; and suddenly a bright cloud came over them. So the disciples could not have been surprised when the Lord spoke about coming in a cloud. But they did not know exactly how He was going to come, or when.

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     Some years later, the apostle John saw a vision in the spiritual world. He saw a white cloud, with the Lord sitting on the cloud. We read today about this vision from the Word. But John did not know what the vision meant.
     It was not until hundreds of years later that the Lord finally could show His disciples what those clouds of heaven really are. He did this when He opened the spiritual eyes of Emanuel Swedenborg, taught him how to understand the Word, and showed him many marvellous things in heaven. In the other world Swedenborg saw many different kinds of clouds, bright ones and dark ones, light and flamy or thick and heavy; some were high, others low, some were moving across the sky, some were going up, some coming down, while others were standing still. He saw many kinds of clouds. But the Lord showed Swedenborg that clouds are seen in the other world according to the way in which people understand the Word. The angels in heaven love to read and understand the Word; so they have bright, beautiful clouds in heaven. But the devils in hell do not like to read the Word or understand it, and they are surrounded by big, black, dusky, ugly clouds.
     So the clouds of heaven are spiritual clouds, and they mean the Lord's Word. When the Lord said that the sun and moon would be darkened, He was talking about things in the spiritual world which can give light to our minds. The stars which would fall were imaginary, false stars which had been put up by evil people. And when the Lord said that He was going to come in the clouds of heaven, He meant that He would come in His Word, the Word which He was going to give to His New Church, whose birthday we are celebrating today. Through His servant, Emanuel Swedenborg, the Lord gave this Word, which we call the Heavenly Doctrine, or sometimes, the Writings. And it is in this Word that the Lord comes to us and teaches us about Himself.
     After this Word was written, the Lord called together His twelve disciples in heaven, to tell them all about it. When they had found out, they were eager to obey the Lord's command to go all over the spiritual world to tell people there about it. This was the birthday of the Lord's New Church, two hundred years ago. And we hope that when you grow up and learn more about the Heavenly Doctrine, many of you also will want to tell as many people in this world as possible about how the Lord has come again "in the clouds of heaven with power and great glory." Amen.

LESSONS:     Revelation 14: 1-7, 14-16. Apocalypse Revealed, 642.
MUSIC:     Liturgy, pages 421, 502, 472B.
PRAYERS:     Liturgy, nos. C12, C16.

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DOCTRINAL STUDIES 1970

DOCTRINAL STUDIES       Rev. HUGO LJ. ODHNER       1970

      (An Informal Address to the Council of the Clergy, 1963.)

     A Personal Note

     As a privilege of age, may I claim the right to reminisce. I first attended the Council of the Clergy forty years ago. There were then, and in several periods later, turbulent discussions of doctrine. The only thing that held the General Church together was the principle that the plain teachings of the Writings were the only reliable criterion of truth, and that charity demanded freedom of interpretation as far as essentials were not denied.
     One saving feature of the Council was the comradeship which from the first prevailed among its members. Young and old were united in a common cause. Mr. Alfred Acton and Mr. C. T. Odhner were old comrades-in-arms long before the cleavage appeared in their views on "the Bodies of Spirits." Nor could any one be angry at Mr. E. E. Iungerich no matter how utterly eccentric his various novelties might seem, for he was always courteous and charitable to his opponents and had a disarming sense of humor. And the wise leadership of our Bishop in times of crisis have always led the church back to fundamentals.
     It has also been generally realized that the results of individual studies must be regarded as fallible and incomplete. There is no Divine authority attached to human deductions. It is therefore a healthy sign when questionable doctrinal opinions are challenged in our journals. To pick faults is of course wrong. But it is a fallacious concept of charity to ignore interpretations of doctrine which in public print contradict an explicit general doctrine. In the last quarter century the calm dominant in our intellectual climate has been notable--whether this indicates a period of internal progress or a laissez-faire attitude to which we have drifted because our daily tasks have taken all our strength or time.
     My own tendency is to avoid unnecessary controversies. But I believe we should take time for the responsibility of keeping doctrine "sound and pure."* Discussions should not engender emotional storms which arise in our proprium. I do not advocate opening our journals to champions of universalism, spiritism or faith-healing, or to prolonged discussions of "applications" of doctrine.

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But neither is a policy of silence or a suppression of divergent opinions any solution.
* TCR 245.

     Progress of the Church Through the Study of Doctrine

     It may be said that it is charity rather than doctrine which marks the progress of the church. Yet charity without doctrine is merely natural good. The teaching is that while the church is such as its doctrine is, "yet doctrine does not establish (instaurat) the church, but integrity and purity of doctrine, consequently the understanding of the Word."* How far the church has progressed in charity is beyond us to decide. Surely charity does not involve our ignoring or discounting the doctrines which make the New Church new. Nor is it a mark of charity to be willing to commit ecclesiastical suicide by amalgamating with a church universal which we do not know.
* TCR 245.
     It is a task of the New Church to enter interiorly into the understanding of the Word-to search out "the interior things of the Word, of the church, and of worship."* But here we are given a note of warning. What is told of the Ancient Church is "usual with all churches everywhere"-that they may be "adulterated by innovators."** Falsities originate partly "from the fallacies of the senses . . . and from ignorance," but this is amplified when there is some lust for pre-eminence or for innovation.*** The worst falsity is a falsity from evil. Yet all these forms of falsity arise from reasonings concerning truths and goods.****
* TCR 308; AE 641.
** AC 1241.
*** Ibid.
**** SS 59.
     This ought not to discourage the legitimate use of our rational minds in entering with the understanding into the mysteries of the Word now opened.* What is not lawful is to endow the results of our reasonings with Divine authority, or to claim prestige for them as the product of some special illustration. It is indeed important that where there are those who, like the clergy, have time and ability to gather doctrine and are not so distracted by worldly concerns, and who from a love of truth enjoy illustration, others may learn from them.** It is of order that the men of the church should learn interior truths collected from the Word by those in enlightenment, for such collect its interior sense from passages where the sense of the letter is explained. "From these, when known, truths still more interior are afterwards drawn forth by those who are enlightened, which truths, with the former, serve the church for doctrine the more interior truths for doctrine for those who are men of the internal church, the less interior for those of the external church."***
* TCR 508.
** AC 1188.
*** AC 10028.

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     But one of the temptations of the church is to accept some concept or interpretation because it poses as an "interior" truth. Such a designation may close the rational mind to the real truth. We are all warned that while doctrinals should indeed be learned, still the Word must be explored to see whether they are true. For "they are not true because the heads (antistites) of the church have said so and their followers confirm it."*
* AC 6047.
     A heresy usually sets out as an "interior truth." The denial of the eternity of the hells poses as a more charitable view. Spiritistic practices are defended as the rights of more regenerate men who will not be deceived by evil spirits. Non-separatists and advocates of ecumenical movements claim to love the Church Universal. And of course the neglect of doctrine is often due to a false feeling that one has attained to the truth of good.

     The Academy movement stems back to the early effort within the New Church to combat the encroachments of heresy. The views of the early receivers of the Writings-before a New Church clergy had come into its own-contained many peculiar ideas: "Animal magnetism," spiritism, faith healing, vegetarianism, phrenology, interpretation of dreams, washing of feet, the concept of the church as a fraternal order, docetistic ideas of the Lord's incarnation, the claim of a correspondential inner sense within the Writings. What remained of the organized New Church after much sifting was nearly wrecked by anticlerical movements based on the theory of "permeation," and by the pseudo-celestialism of Thomas Lake Harris.
     These are some of the "innovations" which endangered the New Church. Even the Academy was threatened three times by "innovations" from within. There was the idea of two churches, interior and exterior-which in Bishop Benade's time was accompanied with a misapplication of episcopal power. There were the controversial issues connected with the bodies of spirits and angels. And more recently, there was the claim of "De Hemelsche Leer" that humanly derived doctrine can be Divine.
     The church is such as its doctrine is. But doctrine must be whole (integer) and pure."* "Integer" means untouched, entire, whole. The Academy's central effort has been to defend the whole of the doctrine-as was graphically shown in the Kramph Will case. This effort is not merely defensive. It is positive. It aims at a development of doctrinal understanding, not for the sake of innovation or novelties, but looking to an ever clearer sight of truth and to a wiser application of it.
* TCR 245.

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     Just as regeneration must begin with the shunning of evils, so enlightenment is possible only as far as falsities have been discarded. For this reason the Academy movement generated a militant church, which was always (?) watchful against fallacious doctrines not only in the church at large but within its own borders.
     The principal falsities which infest the New Church are the age-long errors which have destroyed each church in the past-faith alone, predestination, tritheism, mysticism (with its identification of man and God), agnosticism (with its denial of the soul and the after-life), determinism (with its denial of free will). The evils generated from these falsities are too many to name. And these same falsities are used to confirm the evils which flow from the loves of the proprium, the loves of self and dominion, of the flesh and the world, of adultery and deceit.

     It is a startling thing to read in the Invitation to the New Church (n. 25) that unless that little work (which may have included the whole of the Coronis) had been added to the former (viz., to the True Christian Religion), "the church cannot be healed. For it would be a merely palliative cure; a wound in which the corrupt matter remains and vitiates the neighboring parts. Orthodoxy"-the dogmas of the Old Church-"is this corrupt matter itself, and the doctrine of the New Church indeed brings a healing, but only exteriorly."
     New Church doctrine is powerless to heal and drive out the falsity of the old orthodoxy, unless it is recognized that "at the present day there are none other than false churches,"* and that heresies from apostolic times have made it "impossible" for Christians "to see a single genuine truth from the Word, except what is encompassed with and steeped in falsities, and coheres with falsities."**
* Inv. 38.
** Ibid.
     New Church doctrine is also powerless unless it is shown that some one had to be introduced into the spiritual world-a unique thing surpassing all miracles-and to "derive from the mouth of the Lord the genuine truths of the Word." This revelation of the spiritual sense "surpasses all the revelations which have been made since the creation of the world."*
* Inv. 38, 39, 43, 52.
     These and other teachings about the state of the Old Church and the historic position of the New Church as the crown of all the churches, are the significant burden of this little indispensable work-the Invitation! From the beginning, the Academy has seen that it is not enough to teach the generals of our doctrine, if we are to defend the church against interior falsities which can be used to infill the generals so as to nullify their truth.

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The Academy movement naturally developed a special mode of drawing doctrine. Since the Writings are the Divine authority in the church, and are the Word displayed as spiritual natural truths, they are the source of doctrine for the church.* And doctrine must always be first drawn by the analytical method, or by collecting passages from the whole of the Writings, taking full account of their context. By "analysis" I do not mean merely listing all that the Writings say on a topic, but an organization of the doctrine into a logical and conclusive form. This is to be done with an open mind-from a love of truth and a willingness to accept whatever the Lord has spoken.
* AE 1061; Verbo 26.
     The use of the synthetic method comes as a secondary stage, wherein the results of the analysis are seen in their unity and then confirmed and illustrated by the Word in its several senses. By this method the universal concept formed from the analytical study is applied to particular fields, such as regeneration, redemption, education, government, creation, the after-life, etc.
     Every minister will meet up with doctrinal problems and perhaps take a part in their public discussion. He will come across specific teachings which he feels need clarification or emphasis. The results of his own study are incomplete and fallible, and only occasionally are they of more than transient value: unless indeed they are closely bound up with the revealed doctrine. In this year of my official entrance upon obsolescence I may be pardoned for looking back and reflecting on several fields of doctrinal study which have seemed to me of special interest and of outstanding importance for the church.

     A New Church Philosophy

     One such field is that of the philosophy of our religion. The need of a true philosophy as a defense against secular thinking and Old Church dogmatism, is obvious. And the Writings are couched in a philosophical style, with a view to enlighten the rational.
     This was in a manner realized in the beginning of this century and it took the form of an enthusiastic study of Swedenborg's scientific and philosophical works. The value of natural truth was emphasized as one of the two foundations of the church's wisdom-the other being the Word.* This movement opened the imagination to see the universe as a realm palpitant with life and Divine purpose. To show this was the special power and charm of Miss Lillian Beekman.
* SD 5709f.
     But what the studies during this period did not sufficiently recognize was that Swedenborg's mind was in a state of development-being led in providence from early errors into more and more clear visions of truth during a search for the soul; until his prayers were answered by the unexpected opening of his spiritual senses.

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     There was an attempt on the part of many students to read back into the scientific works the whole system of the Writings by a static "correlation," and the Principia came practically to be regarded as a preformed "science" for the New Church, to be taken "on faith." As a consequence there was a confusion of the natural limbus with the "soul" which led to several opposing views about the realities of the spiritual world.
     The doctrinal understanding of the church suffered from this. The Divine Human was even identified with the "first natural point" of the Principia. The spiritual world was made to consist of "first and second finites," and the soul was thought to be made of the "first aura of nature." The spiritual was thus conceived of as a purer natural which was endowed with both mental and physical attributes.
     The supposition that Swedenborg's early scientific theories had to be taken as an integral part of the doctrine made the faith of our scientifically inclined young people brittle and vulnerable when confronted with cold facts of science. And in the next generation, the study of Sweden-borg's philosophy was largely abandoned.

     In 1912, as a "theolog," I was steeped in the Beekman studies. On a visit to Sweden that year I had special hopes of converting Mr. Alfred Stroh. But he took me to see the "hogsbacks" and terminal morains of Sweden's ice period, and set me to translate some of Swedenborg's scientific treatises. On re-examining the texts I found that Miss Beekman had misread not only the Writings but the scientific works.
     The revival of interest in the philosophy of Swedenborg is now possible only on the basis of a reappraisal of the "Correlation Theory." Swedenborg's scientific citations and conclusions must be affirmatively studied, but we can confirm them only on scientific grounds in the way he himself advocated. On the other hand we see, crystallizing by stages during Swedenborg's preparation, a remarkable group of universals, or philosophical doctrines-such as those of Discrete Degrees, Correspondences, the Gorand Man, etc. These "universals," as finally perfected in the Writings, are what must be the core of a New Church philosophy.
     It is this philosophy which should make our educational system distinctive and unique. And it is of utmost importance that the Academy should always be staffed by some ministers who are trained and versed in the spiritual philosophy which is implied as a background in what the Writings teach. Those who have a love of the pastoral side of the ministry must also realize that the education of the young and of an erudite laity is primarily a priestly function.

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The Theological School should inspire priests to become leaders and specialists in various educational fields-as teachers of history, biology, philosophy, biblical research, and as translators. The research department which the Academy is aiming to develop should extend beyond Swedenborgiana into all fields of knowledge.

     The Conatus Doctrine

     One of the most clarifying doctrinal teachings that I have found during my years of study is what might be called "the Conatus Doctrine."
     There has always been a need for a philosophical and theological definition which could clearly distinguish between the spiritual and the natural, and at the same time allow for an influx of the spiritual into the natural, or of soul into body. In my student days in the Academy the problem was evaded, owing to the mistaken idea that the meaning of the term "soul" in Swedenborg's early works was the same as in the Writings. Actually, Swedenborg's effort, in the early works, was to establish that a highest natural substance could survive the death of man's body to serve as a limbus or basis for individual immortality. This he called by various names-"the spirituous fluid," the Archaeus, the formative substance, "the purest blood," the "animal essence," and even "the soul." It was of the "celestial" or perpetually vortical form-thus under the laws of mechanics. And it was described as to its qualities in much the same terms as the "limbus" is described in the Writings.* "The soul itself, or the life and spirit of the spirituous fluid"** was, however, acknowledged in the Economy and later treatises as a superior or spiritual form of which no "motion" could be predicated, but only "conatus."***
* 1 Econ. 247, 270f.
** 1 Econ. 247, 270f.
*** Action xxvii, R. Psy. 498.
     In the Arcana it is clearly stated that "that which from the spiritual world is in natural things . . . is a conatus (endeavor) on the cessation of which action or motion ceases . . . . It is according to laws known in the learned world that when conatus ceases, motion ceases . . . and that in motion there is nothing except the conatus. It is clear that this force or conatus, which is in action or motion, is the spiritual in the natural; for to think and will is spiritual, and to act and be moved is natural. They who do not think beyond nature do not apprehend this; but still they cannot deny it."*
* AC 5173; cp. 8911.
     This and similar statements imply the definition that every natural substance is a form of motion in space, and originates from the spiritual, as motion originates from conatus.

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The natural world therefore is an "open world"-and the spiritual as conatus can enter it from within. Every spiritual substance is a form of conatus-or a form of good and truth and potential use. It is not a form of motion, nor can it be defined in terms of space, but in terms of state, or of life, of degrees or qualities of love and wisdom.
     From it can be understood how the soul can inflow into the body. That was a mystery to Descartes-even though he did acknowledge a spiritual influx from soul to body. For he and his followers did not conceive of matter as created from spiritual substance, and thus could not understand how two such utterly different substances as the spiritual and the material could have any intercourse. Yet, it is known that if the matter of the body is maintained by an influx of conatus - a conatus to motion - it is easy to conceive how a higher, more living conatus can inflow to direct the release of the body's stored-up energies into living actions.
     Thus Swedenborg-as it were unawares-solves the most persistent philosophical problem of his time-that of dualism-and shows that spiritual influx is possible.

     The Media of Divine Creation

     The concept of spiritual substances as forms of conatus explains why the Writings warn us against thinking of the spiritual as a finer or purer natural.
     But there are degrees of spiritual substances and thus degrees of conatus.* Some endeavors manifest themselves in the organic forms of life on earth, as plants or animals or human beings. These endeavors are living, since they strive to clothe something spiritual with a body so that it may become a form of use. Such a living conatus may be called a soul, whether that of a plant, animal, or man. In man this living conatus expresses itself as purposive "action."**
* DLW 310.
** DLW 219.
     All endeavors are spiritual. Yet all may not properly be called "living."* "For there are endeavors of life's ultimate forces" derived from the ultimate spiritual which then acts directly for the creation and sustentation of the dead elements of the physical world with its suns and atmospheres and as yet barren planets which all consist of forms of motion in space. Such non-living conatus causes "blind" motion, as is shown in Swedenborg's treatise on Action, Chap. xxi.
* DLW 311, Latin ed.
     That all things natural have their causes in the spiritual world is the universal teaching of the Writings. And not only their causes but their source or origin.

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The Lord created the natural world by means of the spiritual, which is prior to nature as cause is prior to its effect. Every degree of the spiritual world must have been prior to the corresponding degree of nature. We are challenged here to try to think apart from time and space. The teaching is that "Jehovah God, through the Sun in the midst of which He is, created the spiritual world; and through this, mediately, He created the natural world."* Specifically it is stated that "substantial things are the initia of material things."** This might open us to the charge that we are some sort of idealists, since we regard the material world as the outcome of the spiritual. And only by the doctrine of discrete degrees can we be saved from that charge.
* Can. God iv. 7.
** TCR 280: 8.
     It must be observed that the New Church doctrine does not identify the spiritual world with the mind of God or with a composite of the minds of angels and spirits. It is a spiritual creation of substantial media in successive degrees through which the Lord's life can be communicated and adapted to angels and men. The spiritual world in its descending degrees, from its sun and its atmospheres down to its own spiritual ultimates, is not dependent on angels and spirits or a result of their presence, but is the inexhaustible prior source from which spirits and human minds derive all their affections, perceptions, knowledge, use and delight-in short, everything human, all good and truth, all reality.

     We here refer to what might be called the "elemental spiritual world" which is created both as a cause of natural creation and as a plane for the heavens.* But when we come to consider the visible, perceptible environment of spirits and angels, that is a very different thing. For the phenomenal world in which spirits and angels live is the presentation of human states of the reception of the Lord's gifts of life. Mountains and lakes, cities, tools, clothes, food, vegetation, animals, yea, even spirits in their human form-all are "states" of knowledge, faith, wisdom, delight, presented as objective and substantial spiritual "creations," to be seen and heard, touched and felt. Spirits soon learn to understand them to express spiritual states of life. Spiritual "extension" is of course apart from space-it is "mental space."
* TCR 76: 3.
     The substantial media of spiritual creation (such as the spiritual atmospheres) can be seen, felt or present themselves in tangible or visible corresponding forms only to the extent that there is a receptive state on the part of some spirit or angel, or in some human mind. Yet within the unperceived depths of these spiritual media lie the causes of all possible uses urging to be born.

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The same is true of what transpires in the human mind. It, too, transcends space; and the knowledge, thought, and affection there are nothing but spiritual "creations."

     Spiritual Ultimates

     Noting that every man must be born in the natural world, the doctrine also tells that the force of creating advances from the first through intermediates to ultimates and there creates. This is the order of creation.* But even "intermediates" had to be created. And the Writings thus speak repeatedly of "spiritual ultimates." By this is not meant anything of the natural world, but the lowest and "last" form of each degree of spiritual substance.** Of this the Arcana states: "The ultimates and terminations in heaven differ from the ultimates and terminations in the world in this, that in the world they are relative to space, and in heaven they are relative to goods conjoined with truths."*** "The ultimates of creation there are the lands upon which the angels dwell."****
* AE 1209: 3, D. Wis. vii. 3.
** DLW 302.
*** AC 9499.
**** AE 1219: 5.
     It is from these ultimates-"its lands and waters"-that the spiritual produces plants and vegetations without the aid of nature. "In ultimates the spiritual retains no more of life than is sufficient to produce a semblance of being alive." It is from this its lowest degree that the "souls" of plants on earth are derived.*
* AE 1210, 1211, 1212.
     The importance of this doctrine is seen when we reflect that what is seen and used as vegetation in the other life corresponds to the upgrowth of knowledge and affection in the minds of spirits and men. The spiritual ultimates thus engender the environment which appears as lands and houses, etc. These are perceived with a sense of reality far greater than our sensation here on earth. Here our spirit really lives only within the bounds of our memory and imagination--our realm of consciousness. Where else, then, can we live after death?
     The answer of the Writings is complete. All things of our corporeal memory and our interior memory are inscribed upon our spiritual body.* But the corporeal memory becomes quiescent, although it is retained within our spiritual organism. It is no longer used in our thinking process, but instead spirits can select and use the ideas or knowledges of the men with whom they are associated. Such a loan of ideas is effected unconsciously, and the spirit feels the result as a part of his own thought.
* HH 463.
     This connects with the teaching that the angelic mansions are indeed as to appearance separate from the mansions of men, yet the angels are really with man in his affections of good and truth.*

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Thus "the spiritual world is where man is, and in no wise away from him."** Swedenborg reported that the reason why there were, in the world of spirits, cities resembling London or Stockholm, etc., was because spirits could possess the memories of men who lived in those cities on earth.*** Yet these cities of spirits "are not built as in the world, but rise up in a moment created by the Lord."****
* LJ 9.
** DLW 92.
*** SD 5092; cp. 5716
**** LJ post. 12.
     It is thus not enough to say that the objective things of the spiritual world are memory-survivals from our earth-life. Even babes who died before they could form a memory of earthly things, enter into wonderful surroundings. All things which they-like other angels-see in the other life are "created by the Lord," formed out of "a living substantial and pure ethereal."*
* SD 4293.

     Yet the body and surroundings of a spirit become more and more a reflection of his dominant love. Those things of his own memory are retained and active which correspond to his rational life.* These are his body-material ideas and corporeal affections ordered by his rational and relatively "fixed."** But within this body are his mind and soul. His old proprium is present yet is not ordinarily revealed if it is no longer active. The changes in his environment reflect his own affections and thoughts, but they also represent the state of other spirits who are not necessarily seen or identified, but whose collective states become presented in objective natural forms-in correspondences recognized as such. That the memories of spirits, even if not active, serve to contribute to the rich environment of heaven, is seen from Swedenborg's visit to a library in which was available the world's literature drawn from the memories of untold ancient authors who themselves remained unseen!***
* SD mm. 4645, 4646.
** SD 5552.
*** SD 5999.
     All this illustrates how the ultimate degree of the human mind, with its strange power to convert all experience into "material ideas" or forms of mental space and time-sense, is an organization of the same ultimate spiritual substance as that which-in the other world-the Lord transforms into instantaneous creation sensed as an objective environment for all spirits. But always, and in both worlds, they are oriented to display the Divine truth in ultimates.

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     The Incarnation Seed

     One of the first published productions within the early Academy was a volume by the Rev. N. C. Burnham on Discrete Degrees (1887). It is an extensive, although artificial, treatment, with many references and thirty-five hand-colored diagrams. The interpretations of the doctrine are of little value to present-day scholars: which may indicate some progress in doctrinal understanding in the church. Especially confused were his teachings about the Incarnation Seed.
     The Canons clearly teach that in the Incarnation "the Divine truth, which is the Word, and in which is the Divine good, was the seed from the Father from which the human was conceived . . . . The spiritual origin of all human seed is truth from good, but not Divine truth from Divine good in its own essence, infinite and uncreate, as in the Lord, but in its own form, finite and created."*
* Can Tr. iv.
     The Lord, differently from humans, had no paternal heredity from any man, or no father other than Jehovah.* In fact, the necessity for the Lord's assuming flesh was that the transflux through the heavens was ineffective since "heaven is not pure."** In "bowing the heavens" to come down He did not utilize the angelic heavens as a medium. His incarnation seed was not tainted by angelic imperfections. The only hereditary infirmities were external, from Mary, and pertained to the body and its reactive life.***
* AC 1573.
** AC 6371f.
*** AC 1414, 3518, 1573.

     But Mr. Buruham taught that the Lord in His incarnation assumed from the heavens a spiritual mind "with whatever of impurity adhered to it . . . from the proprium of the angels"; and from the world of spirits a natural mind. The natural mind was evil and false within from the unjudged spirits there, but was not a part of the evils inherited from Mary.* He took upon Himself at the incarnation a spiritual mind from the vast complex of angelic good and truth. "The human which the Lord assumed from the great spiritual mother the heavens" was compared to what a man takes on from the mother.**
* Burnham pp. 122-128.
** Op. cit. p. 130.
     Thus Mr. Burnham extended the human heredity from the mother to include a maternal inheritance from both the heavens and the world of spirits, so that one could conclude that the Lord's human was the Son of heaven as well as the Son of Mary.
     In the early part of this century, a considerable discussion arose in our clergy on this topic. A paper by Miss Beekman-supporting Burnham-was also included in the mimeographed material which was distributed.

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The essential criticism was that the Burnham view was based on his applying to the incarnation passages which really referred to the glorification. For while the Lord in descending to assume a human did not take anything from the angels, yet in the process of the glorification, while His human mind was developing, He did summon to Himself such angelic societies as were of service, without taking from them anything of good and truth, but from the Divine only.* It is also shown that "when the Lord made His Human Divine He did this from the Divine by means of a transflux through heaven," in order that the Divine might thus flow into the Human and present itself in human or angelic appearance, as before the Advent.** Only by putting on these angelic or rational appearances, as He had also put on the knowledges of the Jewish Church, could He penetrate them with an infinite perspicacity, and order them for His redemptive work.
* AC 4075.
** See AC 6720.
     I believe this is an important doctrinal. We need to have a clearer concept of the large range of passages which describe the Divine Human from eternity, its transflux through heaven before the Advent, and the resulting presentation of the representative Human which provided a rational through a loan from the angels in order that the Lord might be seen as "the Human Divine."*
* NQ ii, vi.
     In a section of the Arcana the phrase "the Human Divine" is used in an exclusive sense: as describing the Divine Human when presenting Himself through angels, or present in the human assumed through Mary, wherein "truth Divine" was subject to temptations?*
* AC 2811, 2814.
     What descended as the incarnation seed into the womb of Mary was not the "Human Divine," nor the "representative Human," nor anything savoring of angelic states however exalted. But it was "the Divine truth from Divine good in its own essence, infinite and uncreate."** Can. Tr. iv.

     The Glorification Body

     The supreme doctrine of the New Church is of course the doctrine concerning the Lord and His glorification. If there are differences in our interpretations of what the Writings mean, the only course on which our clergy can agree is to hold fast to the exact statements of the doctrine, and not avoid any teaching merely because one has not reached a satisfactory explanation or reconciled apparently conflicting passages.
     Doctrinal progress is effected through persistent meditative study and through a proper organization of doctrine.

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Ministers cannot in this matter claim any authorship of ideas or be sensitive about plagiarisms. Each generation should try to build on the labors of the previous one, but only after a critical examination of what is thus inherited. For we as it were "inherit" fallacies as well as useful concepts. And these fallacies generally tend to a negation or dismissal of teachings only vaguely understood.

     When we come to the doctrine concerning the Lord's glorification, we stand on holy ground. Our chief concern must be to preserve and defend the teaching as the Writings themselves state it, and prayerfully seek the illustration which can make it living and meaningful. We must look for the rational meaning of what we read. But we must avoid cramming the doctrine into the bushel of our own preconceptions.
     In my own studies I have for this reason been deeply concerned to take into account all the teachings relative to the resurrection of the Lord's whole body even as to flesh and bones so that He left nothing in the sepulchre. In 1919 the Reverend E. E. Iungerich published a book called The Palace of Wisdom, in which he tried to explain the Lord's glorification as to "flesh and bones" by the theory that the body was transformed into a sphere consisting of a selected strand of finite substances "embracing the whole gamut of creation"-a finite sphere by which the Divine Human could be present, particularly in the bread and wine of the Holy Supper.* Mr. Iungerich felt that he had thus explained the empty tomb and also a passage which states that "the Human essence was only an additamentum to His Divine which was from eternity."**
* Op. cit. p. 103.
** AC 1461. Mr. Iungerich's theory, which was developed by Miss Lillian Beekman, was answered by the present speaker in The Supreme Doctrine, published by the Academy Book Room, 1920. It is now out of print.
     The idea that the Lord retained something like the natural "limbus" of man, was advanced early in the last century by the Reverend William Cowherd; but I do not know when the idea arose that the "additament" was a permanent finite addition to the Divine. The Arcana passage* clearly refers to the Human assumed by birth as an addition; but this finite addition was first organically purified and then "made Divine" and infinite, so that it was "no longer an organ of life, but was Life itself."**
* AC 1461.     
** AC 2658: 2,1603, 3737; Lord 35: 10.
     Similarly, the Apocalypse Explained (1112) states that the Divine Human before the Advent "was not Divine even to ultimates-the ultimates which are called flesh and bones"-but that also these were made Divine by the Lord when He was in the world.

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"This was an accession (accessorium); and this is now with God the Divine Human." (Italics added) Nothing finite was added to God. Neither was that which is called "flesh and bones" put off. It was made Divine-and infinite. It is now infinite-the Divine Natural.* Nothing was left in the tomb, nor floating in the atmosphere.
* DLW 233.
     This consistent teaching cannot be nullified by explanations or by lack of explanations. For this is the ultimate truth of the Lord's advent- that the Lord who created the universe from the substance of His own love and who holds the heavens in His hands, revealed His Divinely Human identity with the cosmic force which binds the atoms together, thus with the Divine which from first creation had "penetrated to the ultimates of nature."*
* DLW 233.
     If the Lord's finite mind was made infinite by a break-through of the sensual and rational appearances or finite ideas of human and angelic thought, why could He not also-after dissipating the maternal infirmities-release the finite structure of His material body and rise as Divine-substantial Man different from any spirit?*
* Lord 35.

     The Human Internal

     One of the teachings which are decisive in our understanding of what the Writings reveal about the human mind, is the doctrine concerning the "human internal."
     In the Arcana, the doctrine of degrees is taught in application to the complex states of the Lord's glorification and of man's regeneration. In the explanation of the spiritual sense, we meet with such phrases as "the celestial of the spiritual from the rational,* or "the internal celestial in the natural," or "the spiritual of the celestial which cannot be described so as to be understood."** or "the interior rational," etc. The spiritual is said to be formed "in the interiors of the interior natural." These terms describe living states which partake of many elements. In the Arcana, the "rational" is sometimes called a medium between the spiritual and the natural. Sometimes the term refers to the natural rational. At other times it apparently includes the spiritual and the celestial degrees of the angelic mind.
* AC 5411.
** AC 5344.
     But in the later Writings, the doctrine of degrees is simplified and taught systematically. In Divine Love and Wisdom we learn that the human mind consists of three degrees substantially present from birth, ready to be "opened" to conscious life, one after the other.

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The natural mind is first opened, at birth, and is developed by education in knowledge and by experience, reaching its height in the rational. The thought of the rational can be elevated into spiritual light, and even into celestial light, through the truths of revelation. This is possible even with evil men, as far as their evils are quiescent. But the "opening"-which really means the appropriation and secret development-of the spiritual mind and the celestial mind can take place only by spiritual and celestial loves. This "opening" is thus possible only by regeneration. And even so, the regenerate man cannot consciously know what is transpiring in his spiritual mind until he dies.* Then he enters into the spiritual or celestial mind consciously and enters even into the ineffable things which he had thought in that mind while in the world-of which he had been wholly ignorant.**
* DLW 252Wis. viii: 2.
** AE 625: 5.

     In the Divine Love and Wisdom we are thus taught that the angels are conscious on the plane of their spiritual or celestial mind. And it is definitely stated that evil and falsity have a place in the spiritual or celestial degrees, but only in the natural mind. The volume closes with an account of the three spiritual degrees within man's "primitive"-of which the two higher are the receptacles of the Lord's love and wisdom, in the order of heaven, while the ultimate is defiled by hereditary evils.*
* DLW 432.
     The mind, consisting of these three degrees in which the three heavens are allocated, is, however, "an inferior spiritual substance" which "receives influx from God mediately through the spiritual world."* It is affected by angels and spirits. But the mind obtains the influx of life through the soul, which is a "superior spiritual substance which receives influx immediately from God."**
* ISB 8.
** Ibid
     The word "soul" (anima) is used with various meanings. But when distinguished from the mind, the "soul" means "an inmost or supreme" degree which "can be called the entrance of the Lord to the angel and to the man, and His very dwelling place with them. . . . But what is arranged and provided by the Lord in this inmost does not fall manifestly into the perception of any angel, because it is above his thought and transcends his wisdom."*
* HH 39. See also LJ 25.
     The Arcana speaks of this soul or inmost as a form recipient of the Lord's life. "The very heaven nearest to the Lord consists of these human internals; but this is above even the inmost angelic heaven, and therefore these internals belong to the Lord Himself."*

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Evidently this inmost is above the heavens and above any influence from other angels. It is "the soul properly so called."** It is a supra-celestial essence.*** It is on the plane of the radiant belts of the spiritual sun-or of the first two successives of Divine truth which transcend angelic awareness.****
* AC 1999.     
** WE 649, 1147f.
*** WE 919.     
**** AC 7270, 8443.
     But a certain passage in the Diary suggests that the only mind that angels have is a "natural mind which is altogether perverted": and if an angel were to be deprived of his proprium which pertains to that mind, he would become nothing! But still this "propriate" mind can become obsequious by being ordered like a rainbow which partakes of dark and white. The interior (intima) and inmost (intimior) minds are not the angels' but the Lord's.*
* SD 3474. Written a few weeks before Swedenborg commenced writing the Arcana Coelestia.
     How can this be understood? For are not the discrete spiritual and celestial degrees of the mind said to be in the order of heaven and also to be the degrees in which the angels carry on their conscious life?

     There is room for a great deal of study before these various teachings can be seen as unified. Yet certain things are clear. While the angels differ as to the interior degree which is "opened" for their inner mental life, they all utilize the same degrees, for speech, sensation, and bodily life. Their corporeal memory becomes quiescent, to serve as the rigid structures of their spiritual body. The imaginative degree of their natural mind becomes their plane of spiritual sensation. What was on earth their interior-natural memory of abstractions becomes the source of their spiritual speech. What was their interior memory (then unconscious) becomes their active memory, which is retentive of all their experiences in the spiritual world.
     Thus with all angels and spirits the natural mind becomes the plane of their conscious bodily life, which is, of course, from head to heel an image of their ruling love. And their profound differences lie beyond this, in the character of their rational mind, where the real human begins.
     The rational is the inmost of the natural mind, and is built up on the basis of what the Writings call "remains." These are stored up throughout life "in the interiors of the natural mind"* or "in the interior rational"** or "in the internal man," but are formed by means of goods and truths impressed on the memory.***
* AC 5297e.     
** AC 1906.
*** AC 561, 2284.

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     Every man born has some remains, and even a wicked man can elevate his thought into spiritual light so as to cultivate the rational. But, good or evil, he cannot think anything, or be conscious of anything that goes on in his rational, unless it falls into his interior-natural memory of abstractions or into his corporeal memory of material ideas.
     Similarly, the angels are not conscious of anything that is transacted in their celestial degree or their spiritual degree, except as far as their rational mind, is furnished with cognitions or truths and goods presented in the form of rational appearances.
     This is what the Arcana evidently refers to when it says that the celestial angels are in the interior rational and the spiritual angels in the exterior rational, while natural angels are only in the interior natural. In this sense it is true of the angels that they know nothing whatever about the interior and inmost minds, which are really the Lord's.
     We may therefore think of the spiritual and celestial degrees in two ways. In one sense the spiritual and celestial degrees are a human internal beyond angelic consciousness. But in another sense the angel's rational is elevated to receive the spiritual or the celestial from the Lord and apprehend its truths and goods consciously, as celestial or spiritual ideas, or as a perception of good or a conscience of good and truth. With the natural angels, the conscious thought is in the realm of the spiritual natural ideas of the interior natural, and all that is above - including what the spiritual angels consciously perceive - is like a soul to them."*
* SD 5548, 5549.
     The proprium of the angels is their natural mind. It becomes a "heavenly proprium" as far as the rational is raised to receive spiritual and celestial things. The "remains" stored up by the Lord in the interiors of the rational thus become the arena of angelic life.
     I think that all the difficulties of apparent conflicts about the degrees of the after-death mind can be explained in line with this interpretation; including the apparently strange teachings about the seven degrees of heaven, in the Spiritual Diary, nos. 5547-5552.
INVITATION 1970

INVITATION       Editor       1970

     The Bryn Athyn Boys Club is holding its summer camp August 1-15. Any New Church boy who has not had an opportunity to join the Club is welcome to attend if he has completed the fifth grade. Boys may attend either week of camp; charge, $33.00 per boy for one week, including insurance. If interested please contact me before July 1. Daniel B. McQueen, Director, Bryn Athyn, Pa. 19009.

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APPEARANCES, NATURAL AND HEAVENLY 1970

APPEARANCES, NATURAL AND HEAVENLY       GEOFFREY P. DAWSON       1970

      (Continued from the May issue, pp. 214-220.)

     If we read Heaven and Hell Nos. 173-4, we find that, "The things which exist in heaven do not exist in the same manner as things on earth. All things in the heavens exist from the Lord, according to their correspondence with the interiors of the angels. The angels have interiors and exteriors, the things of their interiors have relation to love and faith, thus to will and understanding, for the will and understanding are receptacles, and their exteriors correspond to their interiors. Since all things which correspond to the interiors also represent them, therefore they are called representatives, and since they are varied according to the states of the interiors of the angels, therefore they are called appearances, although the things which appear before the eyes of the angels in heaven, and are perceived by their senses, are seen and perceived in as lively a manner as things on earth are seen by men, and even more clearly, distinctly and perceptibly. The appearance of this kind in heaven are called real appearances."
     Thus not only do the angels experience heaven subjectively, but the very appearances of heaven are, as it were, projections agreeable to their interior state. Hence it may be seen why it is impossible for anyone not prepared interiorly for heaven to be injected into any heavenly society, for it would immediately destroy all the liberty he has in the appearances of his own life, whereas subjective experience in the dead fixed ultimates of nature establishes that liberty and provides for its maintenance until natural life has run its course and the man has actually acquired to himself, as it were, a life of his own selection, good or evil, and confirmed it. Thus heaven or hell is being formed in man while he lives in the world, and cannot be certainly distinguished according to the appearances of his natural life, nor from the expressions of his intellect in speech and actions. When he dies the man carries with him the finest things of nature, into which act the grosser things of spirit, and in the spiritual world the state of his interiors, as to love and wisdom, gradually imposes on to his exterior a corresponding appearance which represents his actual quality to all with whom he comes into association. The causes of this quality are established by the kind of attitude which he has adopted towards uses in the world, not as to their fixed appearances, but as to their ends.

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     Therefore we read in Divine Providence No. 220;

     "The conjunction of temporary things and eternal things in man is the Lord's Divine Providence . . . wherefore by death man puts off natural and temporary things, and puts on spiritual and eternal things. Natural and temporary things are the outermosts and ultimates, into which man first enters, which he does at birth, in order that he may be able afterwards to be introduced into interior and higher things; for the outermosts and ultimates are continents, and these are in the natural world. Hence it is that no angel or spirit was created immediately; but that they all of them were born as men first, and so introduced. Hence they have the outermosts and ultimates which in themselves are fixed and established, within which and by which interior things can be held together in connection. But man first puts on the grosser things of nature; his body is from them; but by death he puts these off, and retains the purer things of nature which are nearest to spiritual things; and these then are his continents. Furthermore, all interior or higher things are together in the outermosts or ultimates . . . wherefore all the Lord's working is from firsts to last together, thus in fulness. But because the outermosts and ultimates of nature cannot receive the spiritual and eternal things, for which the human mind is formed, as they are in themselves, and yet man was born to become spiritual and live forever, therefore man puts them off; and retains only the interior natural things, which are adapted to and accord with the spiritual and celestial things, and serve them as continents     

     The passage then continues: "The Lord by His Divine Providence conjoins Himself with natural things by spiritual things, and with temporary things by eternal things according to use . . [and] uses are the goods which are called the goods of charity." Therefore, since the number is dealing with the conjunction of the Lord with man, we next read that; "The Lord conjoins Himself with uses by correspondences, and thus by appearances according to the confirmation of them by man, but as these things cannot but seem obscure to those who have not yet gained a clear notion of what correspondence is and what appearance is, they must therefore be illustrated by example, and thus explained. All things of the Word are mere correspondences of celestial things; and because they are correspondences they are also appearances; that is all things of the Word are Divine goods of the Divine love and Divine truths of the Divine wisdom, which themselves are naked, but in the sense of the letter of the Word are clothed. They therefore appear like a man in garments which correspond to the state of his love and wisdom. From which it is manifest that if a man confirms appearances, it is like proving that garments are men; thus appearances become fallacies. It is otherwise if man seeks out truths and sees them in appearances. Now, since all uses, or the truths and goods of charity which a man does to the neighbor, may be done either according to the appearances or according to the very truths in the Word, therefore if he does them according to the appearances confirmed in him, he is in fallacies; but if he does them according to truths he does them as he ought. From these things it is evident what is meant by the Lord conjoining Himself with uses by correspondences, and thus by appearances according to the confirmations of them by man . . . . Such conjunction of temporary and eternal things is the Divine Providence . . . ."

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This is further illustrated by two examples, only one of which we will quote; "Dignities with their honors are natural and temporary when man regards himself personally in them, and not the commonwealth and uses; for man then cannot help but interiorly think within himself that the commonwealth is for him, and not he for the commonwealth. He is like a king who thinks that the kingdom and all the people in it exist for him, and not that he lives for the sake of the kingdom and its people. But these same dignities with their honors are spiritual and eternal when man regards himself personally as being for the commonwealth and uses, and not these as existing for him. If man does this, then he is in the truth and the essence of his dignity and honor; but if he does the former he is then in the correspondence and the appearance; and if he confirms these in himself, he is in fallacies, and is in conjunction with the Lord only as those are who ace in falsities and evils from them; for fallacies are the falsities with which evils conjoin themselves. They indeed have promoted uses and goods, but from themselves and not from the Lord; therefore they have put themselves in the Lord's place."

     Nevertheless it is clear that however we may learn to live in the very truth of the uses which are granted to us, we cannot do so unless we are also active in the correspondences and appearances, which are, in fact, fallacies in themselves, for the very truth itself does not appear in them as it is in itself, but is more or less remote from them according to our acquired quality. Though the light of Divine truth may be in us and around us, the eye never yet saw the light itself, but is only aware of its existence by the contrasts seen in the things which light illuminates. Even the living spiritual sun which appears to illuminate heaven must not be thought of as the light itself, but only the first proceeding.* How, then, is that which is fallacious in appearances related to what is the very truth itself without perishing?
* See Divine Love and Wisdom Nos. 83-98.
     The conjunction is effected by means of innocence. There is nothing in man which is meritorious, but where man is removed from malice, envy, hatred, revenge and cruelty in all his purposes, he may be said to be innocent in all his intentions, and in this state even the grossest elements in his constitution may be conjoined with the Lord by means of correspondence, not from their own merit but because they are compliant to the uses of charity which are expressions of love to the Lord and the neighbor. Of himself and in himself the man is still nothing but evil, but the evil is made subservient and quiescent to the needs of the spiritual and celestial man, these being degrees of the mind which are in order from the Lord and which are opened in man by regeneration. The appearances of heavenly order in which the angels dwell are from this origin, which is explained in the Arcana in these numbers dealing with the recompense which Jacob received from Laban for his service and labor. Jacob, you recall, took all the speckled and spotted small cattle, all the black small cattle in the lambs, and the spotted and speckled in the she-goats, and it was his hire.

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     "What is speckled and spotted is derived from what is black and white. Black in general signifies evil, in particular, man's proprium, because this is nothing but evil; but what is dark signifies falsity, and in particular the principles of falsity. White, in the internal sense, signifies truth, properly the Lord's justice and merit, and hence the Lord's justice and merit with man. This white is called bright, for it is resplendent by virtue of the light that proceeds from the Lord. But white, in the opposite sense, signifies man's own justice or own merit, for truth without good has in it such merit, for when anyone does good, not from the good of truth, he then always wants to be recompensed, for he does it for the sake of himself; but when he does truth from good, the truth is enlightened by the light that proceeds from the Lord. From this it is evident what is meant by spotted, namely, truth with which falsity is mixed; and what is meant by speckled, namely, good with which evil is mixed. In the other life there actually appear colors, so beautiful and splendid that they cannot be described. They arise from the variegations of light and shade in white and black. Light, however, in the other life, although it appears as light before the eyes, is nevertheless not like light in the world. Light in heaven has in it intelligence and wisdom, for Divine intelligence and wisdom are there exhibited as light, which also illuminates the entire heaven. Shade also in the other life, although it appears as shade, is nevertheless not like shade in the world, for shade in the other life is the absence of light, consequently the want of intelligence and wisdom. Hence then come white and black . . . and . . . hence the colors, which are modifications of light and shade in white and black objects, as in planes. From these considerations it may now be evident that speckled . . . denotes good with which evil is mixed, and spotted denotes truth with which falsity is mixed . . . . But how these things are circumstanced, shall be further briefly stated; pure good, that is good with which no evil is mixed, does not exist with man, nor pure truth, that is truth with which no falsity is mixed, for the voluntary of man is nothing but evil; as is known, man hereditarily derives to himself the evil that has been successively accumulated by his parents, and from this evil he himself produces evil in act and makes it his own, and still superadds evil from himself. But evils with man are of various kinds; there are evils with which goods cannot be mixed, and there are evils with which they can; the case is the same with falsities; and unless this were so, no man could ever be regenerated. The evils and falsities with which goods and truths cannot be mixed, are those which are contrary to love to God and love towards the neighbor, such as hatreds, revenges, cruelties, and consequent contempt for others in comparison with oneself; also the persuasions of falsity thence resulting; but evils and falsities with which goods and truths can be mixed, are those which are not contrary to love to God and to love towards the neighbor. For example; if anyone loves himself in preference to others, and under the influence of that love strives to excel others in moral and civil life, in scientifics and doctrinals, and to be exalted to dignities and likewise to wealth above others, and yet acknowledges and adores God, performs from his heart duties towards the neighbor, and does from conscience what is just and fair, the evil of that love of self is one with which good and truth can be mixed; for the evil is what is man's own, and is that which is born with him hereditarily; and if it were suddenly taken away from him, it would be to extinguish the fire of his first life.

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But he that loves himself in preference to others and under the influence of that love despises others in comparison with himself, hates those who do not honor, and as it were adore him, and for this reason feels delight in revenge and cruelty, the evil of such a love is one with which good and truth cannot be mixed, for they are contraries . . . . The case is the same in numberless other instances. That there are evils and falsities, to which goods and truths can be adjoined, may be evident from the mere fact that there are so many diverse dogmas and doctrinals, many of which are altogether heretical, and yet in every one of them there are some who are saved . . . . For evils with which goods are mixed, and falsities with which truths are mixed, are arranged in order by the Lord in a wonderful manner; for they are not conjoined, still less are they united, but they are adjoined and applied, and indeed in such a manner, that goods with truths are in the midst, as in a center, and, by degrees towards the circuits, or circumferences, there are such evils and falsities. Hence is it, that the latter are enlightened by the former, and variegated like white and black by the light from the midst or center. This is heavenly order."*
* AC 3993.

     Jacob also took the black small cattle in the lambs, by which was signified the proprium of innocence. Arcana Coelestia 3994 continues the subject thus:

     "Charity without innocence is not charity, still less love to the Lord, wherefore innocence is the very essential of love and charity, and consequently of good. The proprium of innocence consists in knowing, acknowledging, and believing, not with the mouth but with the heart, that nothing but evil comes from self, and that all good is from the Lord; consequently that man's proprium is nothing but black, namely, both the voluntary proprium is evil, and the intellectual proprium is falsity. When man is in this confession and faith from the heart, then the Lord inflows with good and truth, and insinuates into him a heavenly proprium, which is bright and shining. It is impossible for anyone ever to be in true humiliation, unless he be in this acknowledgment and faith from the heart; for in this case he is in the annihilation of self; yea, in aversion to self, and thus in absence from self; thus he is then in a state of receiving the Divine of the Lord."

     Finally Jacob took the speckled and spotted in the she-goats which signified that every good of truth with which falsity and evil was mixed should be his own. Arcana Coelestia 3995 explains:

     "When man is being regenerated, the truth which is of faith apparently precedes and the good which is of charity apparently follows. But when a man is regenerated, then the good which is of charity manifestly precedes, and the truth which is of faith manifestly follows . . . . For when a man is being regenerated he does good from truth which he has learnt, since from truth he learns what is good, but nevertheless it is good within which operates this. For good inflows from the Lord by an internal way, or by way of the soul, and truth by an external way, which is that of the body.

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The truth which enters by this latter way, is adopted by the good which is within, and is conjoined thereto, and this with continuance until the man is regenerated; when this is the case there is a change, and truth is brought into act from a principle of good; hence it is manifest what is meant by the good of truth, and what by the truth of good; and hence it is that so many say at this day, that goods of charity are fruits of faith, for so it appears in the beginning of regeneration, and from this appearance they make this conclusion, nor do they know otherwise, inasmuch as there are few who are regenerated, and no one can know but he who is regenerated, that is, who is in the affection of good, or in charity; from the affection of good or from charity, this may be clearly seen, and also perceived; but they who are not regenerated, do not even know what the affection of goad or what charity is, but reason on the subject, as on a thing foreign to or out of them; wherefore they call charity a fruit of faith, when yet faith is grounded in charity. Nevertheless it is not of so much concern for the simple to know what is prior and what is posterior, if so he they live in charity, for charity is the life of faith."

     The Divine purpose is to regenerate all men, the simple if they will but live in charity, the sophisticated if they will but bend the knee and live in charity also. The Lord can bear up anyone who is willing to apply himself to uses for the sake of the service these render to his neighbors, regardless of whatever may be the fallacies from the senses and education, or whatever the evils inherited from ancestors, or acquired by accident, for the Lord condemns none, and suffers none to be condemned to eternity because of the incidental circumstances in which they draw the breath of life. The Lord disposes all these external things, in the world to maintain entire spiritual liberty according to uses, and in heaven, from uses, to present to each the peculiar blessings of his state and function. The mansions of heaven are indefinite in number, and likewise, if you please, so are their "plans and specifications." The Divine of the Lord makes heaven. He is in all who dwell there. By influx He disposes the salvable externals of each soul into the appearances of heaven, which it instantly recognizes and feels to be its own. Indeed they are its own, for they are appearances, retaining states of evil and falsity, and in themselves are dead, but they are vivified when the man has, as it were, given them up to the Lord, as in aversion, for the sake of innocence; the Lord returning them to the man enlivened, to be his sensual experience of heavenly life, in which he can enjoy, and respond to, the delights of heaven as if these delights were his own. The vivification is indeed from the Lord, but the appearances are not Divine, though the Lord is in them. The Lord is in the appearances of hell also, but the difference is that the appearances of heaven represent the state of spiritual externals corresponding compliantly with Divine influx, whereas those of hell represent the state of such externals which are closed against, and in wilful aversion to, Divine influx. But whatever man or angel sees and calls Divine, or good, or true, cannot be other than an appearance representing them, which is adapted from and according to his subjective state, from which he forms conclusions agreeable to the interior state of his life.

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The appearance is never the Divine as it is in itself, for the Lord cannot be confined to any appearances adapted to the perceptions of any man or angel, though the Lord can be in them according to their uses. Thus goods and truths are not defined by doctrinal expressions either except according to their uses in relation to the life of charity.
TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. KURT P. NEMITZ       1970

     REPENTANCE

     There is such a thing as conversion. There is a definite turning point in a person's life when he or she reverses the downward drift and begins to go up that path which leads to heaven. This moment of conversion, or turning point, comes when one from merely thinking about the precepts of religion actually begins to do something about them and thus begins to repent. Repentance is vitally important because it constitutes that happening in a person's life where the spirit of true religion becomes a reality.
     The chapter we have under consideration is therefore very important for those who want to make religion a reality in their lives. The significance of repentance is brought home to us by the simple and direct statement in the Apocalypse Revealed: "The New Church is formed of those who approach the Lord alone, and at the same time perform repentance from evil works. [Those] who do not approach the Lord alone, from the confirmed denial of the Divinity of His Human, and who do not perform repentance from evil works, are indeed in the church, but have nothing of the church in them."* The essential role of repentance is further emphasized in the work Divine Providence: "If you take away repentance, that is, if you separate life from religion, what is man but evil glowing from infernal fire, or a fiery flying serpent in the church? For without repentance man is in evil, and evil is hell."**
* No. 69. [Italics added.]
** No. 340:2.
     Because repentance is so important for man it is treated of throughout the Writings, indeed from their very beginning, in the Arcana Coelestia. A whole chapter is dedicated to this subject in New Jerusalem and its Heavenly Doctrine, and, of course, here in True Christian Religion. This latter work, the last published in Swedenborg's lifetime, was, as it were, a summary and conclusion of all that the Lord had revealed at His second coming.

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It therefore seems quite fitting that this work contains the most detailed treatment of repentance, the act in and through which the essence of the new Christian religion becomes a reality.
     Repentance is not, needless to say, a new concept. We find its origins already in the sixth chapter of Genesis; and we meet it in even the oldest Christian literature. But the Writings' concept of repentance, which the Lord has presented in its totality in this chapter of True Christian Religion, is nevertheless quite new in many important aspects.
     When we read through the list of this chapter's subheadings, we see that the teachings about repentance are developed in two steps. First, the Writings explain what repentance is, partly by telling what it is not; and they then explain why it is absolutely necessary. In the second section of the chapter it is explained how true repentance is to be performed.

     What Is Repentance?

     "Repentance is the first essential of the church in man," declares the heading of the first section.* By this is meant that repentance is the means by which the church enters into man. This, in fact, is why the chapter on repentance follows directly after those on faith and free will. For true faith and genuine charity come into existence with a man only when by the free exercise of his will he repents of those evils which he has done or intended.
* No. 510.
     The church is in a man when he is filled with faith and charity, that is, when he truly loves the Lord and his fellow man and both understands them and knows how to serve them. This is the spiritual church which we should always be seeking to embody in ourselves and in our church organizations here on earth. But that heavenly spirit which is the essence of the church cannot be present where evil is dominant. Evil is such that it always seeks to destroy a man's truly good intentions. The purpose of repentance is to remove these evils from man.
     The necessity of repentance is made quite clear by the following illustration.

     "One may reasonably suppose that a man does not have the church in him be-fore his sins are removed . . . . No one can place sheep, kids and lambs in fields or woods where there are all kinds of wild beasts, until he has first driven out these beasts. The case is similar with a man's evils, for they are like wild beasts . . . With these the church could no more have a common abode than a man could dwell in a cage with tigers and leopards."*
* No. 511.

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     For this reason the traditional concept of repentance formulated by the Protestant churches, that is, the Old Church's conception, cannot serve to establish the true spirit of the church with man. The concept of repentance formulated by the Protestant churches after the Reformation is that repentance is a feeling of sorrow or contrition that should arise from fear of the wrath of God and of the eternal damnation which all should suffer because they are inheritors of the sin and guilt of Adam.
     This concept of repentance is analyzed and criticized on the following three points. First it is noted that this contrition does not amount to any real repentance, since the man who grieves merely because he faces damnation for Adam's sin has not really seen and reacted against any sin in himself. Next it is pointed out that such a general feeling of contrition is of virtually no importance because it has no effect on the way a man lives. And lastly it is asked if this sorrow and contrition can indeed be truly felt unless man performs the genuine repentance which is described in the chapter at hand. Swedenborg notes that some spirits who had grown up with - the belief that faith alone saves told him that they had never really felt concerned or contrite about their sins because they knew that Christ had died for their sins and had thus taken them away. They said further that the consolation of the Gospel, impressed on them in their early years, had so far removed contrition that they inwardly smiled at the mere mention of it.

     We may wonder how such an unrealistic and ineffective concept of repentance could develop. The explanation is that the Protestants developed this doctrine at the beginning of the Reformation in order to make a clean break from the Catholic Church, which insisted upon repentance together with the good works of charity. The Protestant doctrine that man need merely confess that he is a sinner could never be accused of claiming, as the Catholic doctrine did, that man could himself do anything to merit salvation.
     There can be no doubt that a reformation was necessary. The Catholic Church of the Middle Ages was clearly dead, a body without a soul. Its members were taught that man could purchase Divine blessings by the merit of his own works. Man's total dependence upon God's power to save was, in practice if not in dogma, quite disregarded. But the remedy which the leaders of the Reformation concocted was, unfortunately, equally as harmful. The importance and necessity of God's active part in man's redemption and salvation was overstressed to the point at which man's reactive role was denied.
     Thus the formulators of doctrine in the infant Protestant Church claimed that man is able to do no more than acknowledge and confess that he, like all others, was born into sin-the sin of the first man, Adam.

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They declared furthermore, that not only was a more detailed confession of particular sins unnecessary, it was also valueless because it was defiled by man's own endeavor, which could only be evil.
     Our chapter's description of what repentance is not concludes with a critical analysis of the value of the mere oral confession that one is a sinner. It is pointed out that everyone, even a veritable devil, can piously say that throughout his being he is nothing but a sinner. Talk is cheap. The matter is made quite clear by the illustration of a spirit who prayed:

     "I am full of sores, leprous, unclean from my birth. There is nothing sound in me from my head to the sole of my foot. I am not worthy to lift up my eyes to God; I am deserving of death and eternal damnation. Have mercy on me for the sake of Thy Son; purify me by His blood. The salvation of all is in Thy good pleasure; I implore Thy mercy."*
* No. 518.

     When he was asked by some who had heard him pray how he knew that he was such, he said that he had been told. But when the angels examined him they found that in reality his prayer had been nothing but empty words, for he was not aware of a single one of his many evils; and since he was in reality an adulterer, a robber and a deceitful slanderer who burned with revenge, this hypocrite was sent to join his comrades in hell.
     What all these things in the first part of the chapter on repentance lead up to is the fact that man is born into evils of every kind, and that unless he on his part removes them by repentance, he remains in them; and whoever remains in his evils cannot be saved. Hereditary evil is something real and actual. It is not, as literal interpreters of the Scriptures have inferred, an inherited debt of guilt that must be paid off; and can be paid off only by the transfer of the merit of Christ's innocent blood to man's account, when he confesses himself a sinner.

     How Is True Repentance to Be Performed?

     One sometimes hears New Church people say that the Writings are too abstract, and do not give a person the practical help that he needs. We cannot agree with this criticism. The Writings do not, to be sure, contain any specific remedies for diseases in the body or in civil society, but that is not the purpose for which the Lord has given His Word. He said: "My kingdom is not of this world."* Through His Word the Lord works to cure the spiritual diseases that infect man and to develop a strong and healthy angelic character within him.

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In regard to these most important matters His Word is most specific.
* John 18: 36.
     The teaching of the Word is especially specific in the matter of repentance. In answer to the question, "How should a man perform real repentance?" the Lord teaches the following in the present chapter:
"Actually, that is, by examining himself, recognizing and acknowledging his sins, praying to the Lord, and beginning a new life."* Here we learn the specific steps which result in real repentance: self-examination, acknowledgment of discovered sins, prayer for help, and thus the beginning of a new life. But the Writings' detailed treatment of repentance is not concluded with the naming of its four steps. Each step is discussed and explained in detail. Let us examine these explanations a little more closely.
* No. 530.

     Self-Examination. The Writings explain that "the knowledge of sin and the examination of some particular sin in oneself is the beginning of repentance."* In order that man might be regenerated the Lord has provided that every Christian has some knowledge of the Ten Commandments and of what is sinful. "The knowledge of sin, however, is of no avail unless a man examines his own actions, and sees whether he has committed any particular deed, either secretly or openly. Before this is done it is all mere knowledge, and what proceeds from the preacher is merely sound, passing in at one ear and out at the other; and it finally becomes nothing more than the expression of pious thought, for the most part unreal and fanciful. But it is altogether different when a man examines himself according to his rational conception of sin, and, coming upon some evil, says to himself, 'This is a sin,' and abstains from it through fear of eternal punishment. Then," explain the Writings, "for the first time the instruction heard in the church from sermon and prayer claims his attention and heart; and the man, from being a pagan, becomes a Christian."**
* No. 525.
** Ibid.
     One begins to repent, after learning what is right and wrong, by examining his deeds to see if he habitually acts evilly in one way or another. But if one wishes truly to know himself, he must examine the intentions of his will, for these are what give rise to all evil thoughts and actions. Such an interior examination is very desirable because one can indeed cease to speak and act evilly, and yet still think and will what is evil. This, however, is like chopping down the trunk of a bad tree and leaving the root still in the earth, so that the same bad tree grows up again and spreads its branches in the air.

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     Just how we should go about discovering the intentions of our will is also explained in the Writings. We read:

     "A man examines the intentions of his will while he examines his thoughts, for intentions manifest themselves in the thoughts, as, for example, when he meditates, wills and intends revenge, adultery, theft, false witness, and their lusts; and also blasphemy against God, the Holy Word, the Church, and so on. Should he still give those evils further attention, and then consider whether he would commit them if no obstacle stood in the way, such as fear of the law and loss of reputation; and should he, after this consideration, determine not to will them because they are sins, he performs the work of true and interior repentance. This is especially the case if he resists those evils and abstains from them. He who practises this repeatedly finds the delights of evil when they return no longer a pleasure, and finally relegates them to hell. This is what the Lord meant when He said: 'He that findeth his life shall lose it: and he that loseth his life for My sake shall find it' (Matthew 10: 39)."*
* No. 532.

     Prayer. After one has examined himself and discovered sins within, he should kneel before the Lord and confess his sins, and pray to Him for help to resist them when they next attempt to come forth in thought or deed. By humbly praying to the Lord in this way, one opens himself to the influx of the Divine life which strengthens man's good intentions. Without this Divine help man cannot possibly perform repentance.

     A New Life. Repentance is completed only when one's good intentions are carried over into deeds, for then they actually enter into and become a part of the will. This is the critical step. But there is not much more that can be said about it, for the transfer of intention into act is a purely personal matter. Further explanation cannot possibly make the necessary effort of mind-and body-any easier. One must simply compel oneself to do the work.
     At the beginning repentance is, indeed, often difficult. It is not pleasant to see one's faults, to acknowledge them, to humble oneself and pray for help, and-least of all-to change a way of life to which one is accustomed. But the Lord consoles us in the Writings: "Actual repentance is easy with those who have occasionally practised it, but extremely difficult for those who have never done so."*
* No. 561, Heading.
     But for those who cannot perform this actual repentance which we have been discussing the Lord has provided another, easier way of repenting. This substitute for actual repentance is performed in the following way. Whenever one finds that he is thinking and meditating any evil, he should say, "I am thinking this and intending it, but as it is a sin I will not do it."

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By this means the temptation from hell is broken and its further entrance is prevented. In regard to this, the following thought-provoking observation is made in the Writings: "It is a remarkable fact that it is easy for anyone to rebuke another who is intending evil, and to say to him, 'Do not do this, because it is a sin,' and yet it is difficult for him to say the same to himself."*
* No. 535.
     It is noteworthy that our chapter in True Christian Religion concludes with a memorable relation in which a newcomer to the spiritual world makes inquiries about the nature of heaven and hell. It is explained to him that after death everyone is permitted to be in his delight, even the most impure delight, in so far as he does not disturb good spirits and angels. But since the evil cannot or will not do other than that which disturbs the good, the evil never have peace or happiness after death. If one is to come into a heavenly state after he leaves this earth, it is therefore of the greatest importance that he do the work of repentance, for only in this way can the Lord enter into him to root out his evil inclinations and to implant affections for that which is good and heavenly.
PEACE 1970

PEACE       Rev. ALFRED ACTON       1970

     The name, Jerusalem, in the ancient Hebrew tongue means "a vision of peace," or "the foundation of peace." But in the spiritual sense of the Word, Jerusalem signifies the church and, more specifically, the church as to doctrine. Because of this John, while on the Isle of Patmos, saw the holy city, New Jerusalem, descending from God out of heaven as a prophecy of the coming of the doctrine for the New Church on earth, that is, as the coming of a new light of truth to men-the heavenly doctrine descending as a bride adorned for her husband.
     We in the New Church know that this new source of truth has indeed come among men. The New Word in its foursquare doctrinal perfection is with us. But do we realize that with the descent of this new city of Jerusalem there is also the promise that its literal meaning shall be fulfilled on earth? Do we realize that the doctrines of the New Church are the only means by which true peace may come to mankind? Do we realize when we are reading the pages of this new Divine revelation that we are beholding a vision of peace? Do we realize that the New Word is, in truth, the true foundation of peace for mankind?

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     For the New Church man to see the city Jerusalem, the vision of peace, in the New World, he must study the teachings of that Word in respect to peace. From the genuine truth revealed in the Heavenly Doctrine he must answer the question, "What is peace?"
     With the answer clearly in mind the New Church man is then in a position to heed the injunction of the Word: "Pray for the peace of Jerusalem."* He is ready to pray for the peace of Jerusalem: to ask humbly for the extension of the New Church throughout the world; to pray for the growth of the spirit of charity with men-a spirit which can be watered only by the genuine truth found in the new revelation. With this extension of truth in the world, the New Church man will indeed pray for the fulfillment of the angel's words to the shepherds at the birth of our Lord: "Glory to God in the highest, and on earth peace, good will toward men."**
* Psalm 122: 6.
** Luke 2: 14.
     What, then, is peace? Whence is its origin? How can it descend to men here on earth? In the New Word we learn that there are two inmost things of heaven, "namely, innocence and peace. These are said to be inmost things because they proceed directly from the Lord. From innocence comes every good of heaven, and from peace every delight of good." The teaching continues: "Every good has its delight; and both good and delight spring from love, for whatever is loved is called good, and is also perceived as delightful. From this it follows that these two inmost things, innocence and peace, go forth from the Lord's Divine love and move the angels from what is inmost."*
* HH 285.
     So we see that the origin of peace is in the Lord. In its inmost it comes from the expression of love-from the union of the Divine itself and the Divine Human of the Lord. For the Divine itself is love itself, and when this love is united with the Divine Human which is the form of Divine love, that is, Divine truth; when this love is united in the form of Divine truth, it can proceed to man visibly, warming the heart with the joy and blessedness that spring from the sight of the Lord our God, the Savior and Redeemer of the world.
     Angels in heaven have such a sight of the Lord. They experience the bliss of true peace-delight in the reception of the Lord's inflowing love as seen in the form of Divine truth. We read:

     "The Divine of peace in heaven is from the Lord, springing from His conjunction with the angels of heaven, and in particular from the conjunction of good and truth in each angel. These are the origins of peace.

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From this it can be seen that peace in the heavens is the Divine inmostly affecting with blessedness everything good therefrom, and from this is every joy of heaven; also that it is in its essence the Divine joy of the Lord's Divine love, resulting from His conjunction with heaven and with everyone there. This joy felt by the Lord in angels and by angels from the Lord, is peace."*
* HH 286.

     Peace, then, is the delight one feels when his love finds form and expression in truth. For in its origin it comes from the union of love and wisdom in the Lord.
     Peace also involves freedom. A necessary result of peace is freedom. For true freedom is the ability to follow one's love, and no love can be followed except the means be provided for its fulfillment. The means one uses to follow one's love are knowledges, that is, truths, so freedom must be also an outgrowth of the unition of love and wisdom.
     Now many in the world today recognize that peace and freedom must go hand in hand. They can see that unless one is free to do what he wants to do he can never find the joy of peace. Yet there is something lacking in the quest for peace through freedom as it exists in the world.
     We have defined peace and freedom as they exist in heaven-thus as they exist in a perfect world. On earth no such perfect world exists. Evil loves and falsities surround the men who seek spiritual freedom and peace. They will ever confuse and confound the quest for spiritual life. For following an evil love or a false principle will not bring freedom but slavery to that very love or principle. For example, gluttony is an evil love and the man who follows this evil love enslaves his mind to a selfish palate. Also, a denial of God is a false principle, and the man who follows such a principle enslaves himself to the false belief that there is no Divine order or purpose in man's existence, and so shackles himself to natural pleasure. Many in the world do just this. They see peace as rest from labor, see freedom as license.
     Self-love, love of the world, and their concurrent false principle, atheism, seek rest from labor. They play on man with the lure of self-gratification. Pleasure is the end in view for such loves. Yet pleasure as an end will never bring happiness; it will never bring peace. Peace must come as the reward of use. We read in Conjugial Love:

     "Eternal rest ... is rest which dispels [inactivity and the resultant languor, torpidity, stupor, and drowsiness of the mind and thence of the body] and makes man to live; and this is no other than such as elevates the mind. it is therefore some study and work by which the mind is aroused, vivified and delighted, and this is effected according to the use from which, in which, and for which it is working. Hence it is that the whole heaven is seen by the Lord as containing uses, and every angel is an angel according to his use. The enjoyment of use carries him along as a favoring current does a ship, and causes him to be in eternal peace and in the rest of peace."*
* CL 207.

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     For mankind also true peace will be found in use. The New Church man, knowing this fact, can indeed clearly seek such peace of use. For him the confusion imposed by evils and falsities can be dispelled by the light of new truth with him. He can see that the peace of Jerusalem comes in accordance with the shunning of such evil loves and their enslaving bonds. He can seek the peace of use, and he can seek to spread such peace among all those here on earth.
     Peace is the conjunction of love and truth and its resultant expression in the life of use. Truth is order. So it is that a life according to order will provide a man with peace. Men in the world have also recognized this fact of peace. They have seen the order of nature, and have sought to live as one with that order. The desire to return to nature, away from the imperfections of civilization, and thereby find happiness, is present in many men. Yet such a desire will not bring heavenly peace, the genuine peace of truth. For the order of nature has been perverted by the influx of hell. Evil creatures now walk the earth. Man's desire to escape from the falsities and evil loves of civilization will not be assauged in flight. Man must face such evils and falsities squarely, shunning them in life by performing uses to the neighbor. In so doing he can dispel the falsities and restore order to civilization. He will not need to flee, but instead will find happiness in the new order he has helped to establish. He will bring the truth of the New Word to mankind, and in so doing aid in answering his prayer for the peace of Jerusalem-the peace of truth. For this new truth with man is like the light that will bring the dawn of the pleasant, peaceful day. We read:

     This truth, which is called 'the truth of peace,' is the very Divine truth in heaven from the Lord, which universally affects all who are there, and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things, and provides all things, and that He leads to a good end. When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disquiets him."*
* AC 8455.

     So it is that the peace of Jerusalem will be found as man works for the establishment on earth of genuine order, of order revealed in the truth of the New Word. This establishment of order and of the church on earth is the goal of the Divine Providence, for by such an establishment the heavens can increase.

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"Be it known also that in so far as anyone is in the stream of Providence, so far he is in a state of peace; also that in so far as anyone is in a state of peace from the good of faith, so far he is in the Divine Providence. These alone know and believe that the Divine Providence of the Lord is in everything.* Thus these alone can see the order of God, Divine truth, working in all the affairs of men. These alone can behold the Lord in His truth and thus come into the peace of truth.
* AC 8478.
     When man prays for the peace of Jerusalem, he is not just praying for the spread of the church to the many. For man himself is a church in least degree. In each man there exists from his inherited evils a little world like unto that in which he lives. Thus his prayer for peace must begin with himself. He must pray that the Lord will indeed lead him into truth from His Word and thence into the life of use. So it is that our prayer for peace is first a prayer for peace of mind-for strength from the Lord to enter into the world, to place ourselves in the stream of Providence. For the teaching is clear that the church on earth will grow only to the extent that the men in the church overcome the temptations of growth, only to the extent that the men who make up the church organization actually become of the church, only to the extent that the church becomes living in the hearts of all who embrace it.
     Let us look in humility to the Lord in His Word, seeking sight of His truth. Let us recognize that when we see the Lord leading and guiding us by means of His Word we are indeed placing ourselves in the stream of His providence. Let us acknowledge that only in such a sight of Him will we find the peace of truth, and further, that upon receiving this peace we will be ready to allow it to guide us into the life of use. Let us allow the love which we receive from the Lord to take on the form of truth given in His Word and thence enter into all the acts of our lives, expressing itself in the peace of use.
     Let us acknowledge in humility that only through truth and use can we seek an answer to our prayer for peace. Let us make our lives such a prayer as we seek the Lord in His New Word recognizing that as we enter from love into the riches of the Heavenly Doctrine we shall indeed find both spiritual prosperity and peace. "Pray for the peace of Jerusalem, they shall prosper that love thee. Peace be within thy walls; prosperity within thy palaces."

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OUR ALMA MATER 1970

OUR ALMA MATER       Editor       1970



     
NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Editor - - Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager - - Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM
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.
     Every student who passes through a good school may take with him attitudes and qualities that will remain. In this the Academy graduate is no different from others. But he is set apart by certain things; one of them simple, yet filled with meaning. For many graduates, Commencement is a time for final farewells. Memories will remain, but will fade as contact decreases; classmates will be seen only intermittently at reunions new interests will separate more widely; unity will be found only in recapturing the past. However, the Academy graduate need not face this break. His former classmates will be his fellow workers in the societies, circles, and organizations of the church, and the friendships formed on the campus need not be broken by the end of a common life, but may be strengthened by a common engagement in the uses of the church for which there has been a common preparation.
     This is one of the things that is meant when we speak of the Academy as the educational arm of the General Church. One of the chief hopes the Academy has in welcoming students from many lands, knowing that its enrollment temporarily deprives our societies of much-needed young people, is that they will return to their societies and strengthen them by the gifts of heart and mind they have received, or go into the smaller centers and build them into societies. In the fulfillment of this hope we may see the Academy as a foster mother indeed; a vision that has particular significance this year. For the future of the church depends largely upon men and women who, in responsible service to the church, will strive to realize the ideas and ideals the Academy has given them.

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DANGEROUS ASSUMPTION 1970

DANGEROUS ASSUMPTION       Editor       1970

     It is generally recognized among us that the Writings do not always give specific answers to particular questions and problems, and that it could be dangerous to assume that they do. Equally dangerous, however, is the assumption that the Writings give us no answers at all; that when we have a problem we must simply read them, and then make up our own minds. There is a truth here, for the rational must be used in the attempt to see what the teaching of the Writings is; but that truth may be lost, for the mind that is to be made up should not be our own mind, but the mind that is formed in us by the Lord as we look to Him in His Word.
     If the Writings do not supply a particular answer to a problem, we need not doubt that they offer universal and general truths which apply to it. Every decision we are called upon to make involves a choice between good and evil, a greater and a lesser good, a more severe and a milder evil, and there can be no doubt upon which side the teaching of the Writings is. The burden of the Writings throughout is that good is to be chosen rather than evil, that the greater good is to be preferred to the lesser, that a milder evil is less undesirable than one that is more serious. Here there can be no doubt at all.
     Our real problem does not arise from lack of instruction or guidance in the Writings. It comes from the tendency of the natural mind to call that good which it loves, and to find reasons which will confirm or justify it in its choice. For example, everyone within the church knows that certain acts are forbidden by the Lord in the Ten Commandments; but the natural mind can easily convince itself that the act it contemplates does not have the quality that is forbidden, that it would, indeed, have a beneficial result. So our need is to try to see the truth in its own light. If we do that, we shall find that we are never left in doubt.
TWO HUNDRED YEARS AGO 1970

TWO HUNDRED YEARS AGO       Editor       1970

     June the nineteenth, New Church Day, is of particular significance this year as the two hundredth anniversary of the occasion on which the twelve apostles, again called together, were sent 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 His end in so doing was to establish the New Church, and after the judgment the New Heaven had been formed. Now, through the preaching of the apostles, the Lord was about to institute the New Church in the world of spirits before establishing it on earth.
     To note that the proclamation was made in the spiritual world, which is not in time, is to be able to understand why it was made before the New Church was born on earth. 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. The Lord had so revealed Himself in the Writings 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 nucleus of men-beginning with Swedenborg himself - in whose hearts and minds the Lord in the Divine Human revealed in the Writings reigned as King, men for whom the truths contained in the Writings 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.
     With humble gratitude and glad thanksgiving we turn to the Lord this month, especially on the Nineteenth of June, in acknowledgment of all that He has done for His church and to pray for a continuance of His blessings. Yet we are concerned here with more than that segment of time which is two hundred years. We are concerned with that which unites all time and links it with eternity; for the teaching is that the New Church, foreseen from the beginning of creation, is to endure to eternity. As the church enters its third century may we be found worthy to continue its work, worthy of the Lord's teaching and leading, faithful to the new gospel; and may dedication pervade the coming Assembly.

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TWENTY-FIFTH GENERAL ASSEMBLY 1970

TWENTY-FIFTH GENERAL ASSEMBLY       Editor       1970



     Announcements





     BRYN ATHYN, PA., JUNE 16-19, 1970

     
     Prior Events
Monday, June 15     
     2:00 to 5:00 p.m.     Registration of Guests
     8:30 p.m.     The President's Reception

Tuesday, June 16
     10:30 a.m.     Commencement Exercises
     2.00 to 5:00 p.m.     Registration of Guests

          Assembly Events
     8:00 p.m.     First Session of the Assembly
     Address:     The Right Rev. Elmo C. Acton; "The Lord"

Wednesday, June 17
     10:00 a.m.     Second Session of the Assembly
          Panel Presentation: "The Living Word"
          The Old Testament-The Rev. Norbert H. Rogers
          The New Testament-The Rev. Harold C. Cranch
          The Writings-The Rev. Ormond deC. Odhner (Chairman)
     2:30 p.m.     Meeting of Theta Alpha
     2:30 p.m.     Meeting of the Sons of the Academy
     8:00 p.m.     Third Session of the Assembly
          Panel Presentation: "The Life of Religion"
          Spiritual Life-The Rev. Morley D. Rich
          Civil and Moral Life-The Rev. Dandridge Pendleton (Chairman)
          Social Life-The Rev. Norman H. Reuter

Thursday, June 18     Fourth Session of the Assembly
     10:00 a.m.     Panel Presentation: "The Consummation of the Age"

          The Last Judgment-The Rev. Frederick L. Schnarr
          The State of the Christian World-The Rev. Robert S. Junge (Chairman)
     2:30     Meeting of Pastors and Members of Districts, Circles and Groups
     8:00     Fifth Session of the Assembly
     Address:     The Right Rev. Willard D. Pendleton; "The Second Coming"
     10:00 to 12:00 p.m. Young People's Gala

     
Friday, June 19
     9:30 a.m.     Divine Worship. Sermon: The Right Rev. George de Charms. Followed by administration of the Holy Supper
     11:30 a.m.     Divine Worship. Sermon: The Right Rev. George de Charms. Followed by administration of the Holy Supper
     3:30 to 3:00 p.m.     Tour of the Cathedral
          Music at Glencairn
          Tea at Cairnwood
     7:00     Assembly Banquet. Toastmaster: The Rev. Louis B. King

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RELATION OF THE ACADEMY TO THE GENERAL CHURCH 1970

RELATION OF THE ACADEMY TO THE GENERAL CHURCH       Rev. WILLARD D. PENDLETON       1970

     

     JULY, 1970
No.7

      (Delivered to the General Faculty of the Academy of the New Church, January 6, 1970.)

     To understand the relation of the Academy to the General Church we must go back more than a hundred years to the time when a group known as The Harmony existed within the General Convention. The name had reference to their harmony of view in regard to church government. In this they differed from the prevailing view which was supported by the dominant group in the General Convention. There were also other, and even more important, differences centering around the nature and authority of the Writings, but it cannot be said that in this, all the original members of The Harmony were in agreement. Nevertheless, it was from among the more determined members of the original Harmony that the Academy later derived its membership.
     It is quite apparent from the record that the primary concern of The Harmony arose out of their deep dissatisfaction with the instruction that was being given in the Convention Theological School. Unable to effect the reforms which they sought, they finally decided to establish a separate theological school, to be known as the Academy, in which young men would be prepared for the ministry of the New Church in keeping with the views held by The Harmony. For a full account of what actually took place during those critical years (1857-1876), I refer you to the Fiftieth Anniversary Publication of the Academy of the New Church, 1926, pp. 17-43.
     In order to understand the relation between the Academy and the General Church at this day, however, two things should be noted here.

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First, that the strength of the early Academy movement was centered in the Pennsylvania Association of the General Convention under the leadership of the Rev. William Henry Benade who, in 1873, became an ordaining minister of the General Convention and the presiding officer of the Pennsylvania Association. Second, that at the time of the formation of the Academy in 1876 there was no intention on the part of those who subscribed to the Academy of separating from the General Convention. Concerning this, Bishop W. F. Pendleton later said:

     "There was no thought in the minds of the men who organized the Academy, or wish, to separate from the existing bodies of the Church. The one thought and desire was to work with them for the upbuilding of the New Church in the world. The thought of separation came later under the stress of a necessity not foreseen. For the early members of the Academy cherished the hope and expectation of being able to continue to work with the bodies of the Church then existing. We were convinced that we had a mission to perform and a message to give, a message which we believed the majority of New Churchmen would receive when rationally presented. We had come to see something new in the Writings but little realized before - a glad message which would be gladly received. There was a sincere belief that members of the New Church in America, in England, and in the world at large, would be able to see what we saw in the Writings, namely, that the Lord Himself appears in them in His Second Coming, speaking to the New Church and teaching that those Writings are the very Divine truth itself, the very Word of God."*
* Academy of the New Church, 50th Anniversary Publication, 1926, p. 13.

     For fourteen years, that is, from 1876 to 1890, the Academy, although a separate legal corporation, functioned within the framework of the General Convention; first in conjunction with the Pennsylvania Association, and later in conjunction with the General Church of Pennsylvania which was organized in 1883. This requires some explanation.
     By 1883 the Rev. William Henry Benade and those who subscribed to his leadership had grown restless under the order and organization of the General Convention, and they sought an order of government which would permit greater freedom in the implementation of their doctrinal views. By agreement with the General Convention that each association should be free to organize in its own way, Benade and his followers reorganized the Pennsylvania Association under the name of the General Church of Pennsylvania, and in so doing openly proclaimed the authority of the Writings in all matters of church government and established a trinal order of the priesthood with Benade as Chief Priest, or Bishop.* What we find here, therefore, is the forerunner of the General Church as we know it today.
* NEW CHURCH LIFE 1883, pp. 62, 65, 66.
     But although the General Convention had agreed in principle to the autonomy of its various associations in matters of doctrine and government, what they did not anticipate was the extent to which the newly formed General Church of Pennsylvania would go in the exercise of its virtual independence.

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Not only did the General Church of Pennsylvania establish a new form of government within the body of the General Convention, but they also invited to membership all who shared their views, regardless of geographical location. This was not, as it seemed to many at the time, an act of open defiance, for in 1883 the General Convention had by resolution allowed for the freedom of any society "to choose, from doctrinal or other internal considerations, to affiliate itself with any association with which it can conveniently act."* But when the General Church of Pennsylvania accepted to membership the Immanuel Church in Chicago, and groups located in Florida, Greenford, Ohio, Brooklyn, N. Y., and in Concordia, Kansas, the inevitable reaction took place."** As one writer observed when apprised of the action taken by the Immanuel Church in Chicago, "This ceasing to assist the Association in its own State and joining one which meets hundreds of miles away seems an anomaly, and does not seem to proceed from any considerations of use."***
* No. 49 of the Journal of the Sixty-Third Annual Session of the General Convention, Boston, 1883.
** NEW CHURCH LIFE 1886, pp. 6, 29, 59, 188.
*** NEW CHURCH LIFE 1886, p. 29.     
     For seven more years, therefore, the Academy group, as members of the General Church of Pennsylvania, maintained an uneasy affiliation with the General Convention; but by the end of 1890 the tensions between the two bodies were so intense that a separation became inevitable. What precipitated the break was the ordination of the Rev. William F. Pendleton into the third degree of the priesthood of the Academy of the New Church.* Here is clear evidence that by this time Bishop Benade had come to regard the Academy as an internal church, and he defended his action on the grounds that the Academy, as distinguished from the General Church of Pennsylvania, was in no way responsible to the General Convention. In dealing with the matter, the General Convention did not take what they called "judicial action," but they did officially rebuke Bishop Benade, stating that "Mr. Benade in this act was not acting under the authority of Convention, and that . . . this action was hostile to the unity of the ministry . . . and was disloyal to the Convention."** This was the end. In November of 1890 the General Church of Pennsylvania withdrew from the General Convention and reorganized in 1891 under the name of the General Church of the Advent of the Lord. In this connection it is interesting to note that the first meeting of the two councils of this body was held on the site of Cairnwood in Huntingdon Valley, Pa.***
* CHURCH LIFE 1899, p. 101.
** NEW CHURCH LIFE 1890, p. 128.     
*** NEW CHURCH LIFE 1891, pp. 149, 150.

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     It would be difficult to describe the spirit of enthusiasm and the sense of unity which characterized this new beginning; but as an organization it was not destined to survive more than a few years. To understand the reason for this we must know that at this time Bishop Benade was seventy-five years of age. Several years earlier he had suffered a stroke, and although not incapacitated, he never fully recovered his health.
     In June of 1893 Bishop Benade left the United States and took up residence in England for a period of eighteen months. During this time the leadership of the newly-formed church fell to others who, although loyal to Benade, did not fully subscribe to his concept of an external and internal church. Upon his return Benade was warmly greeted by his followers, but time and failing health had taken their toll. Insisting on the authority of his office in all matters pertaining to the government of the church, Benade became increasingly impatient with others, and in virtually abolishing the function of council he gradually alienated the membership of the church. By 1897 the situation became a crisis, and with a few exceptions, the membership resigned from under Bishop Benade and sought the leadership of Bishop W. F. Pendleton, who accepted the responsibility of the reorganization which led to the formation of the General Church of the New Jerusalem.
     We come then to that point in the history of the church with which we all are reasonably familiar. For the past seventy-three years the General Church has enjoyed a stable structure, and in close association with the Academy has continued to perform those uses for which it was organized. In reflecting on this stable and fruitful period of growth and development it is useful to ask ourselves what the General Church would be today had it not been for the Academy.

     It is the Academy which has educated the priesthood of the General Church.
     It is the Academy which has educated the teachers who staff our elementary schools.
     It is the Academy which has provided a New Church education on the secondary and college level for the young people of the General Church.
     It is the Academy which has unified the work of the General Church by bringing these young people from scattered societies and groups all over the world, and created a mutual bond of affection among them for the uses of the church.
     It is the Academy which has served as a center of learning and scholarship for the General Church.
     It is the Academy which, until recently, has served both as a book center and a publishing house for the General Church.
     It is the Academy which has provided both the facilities and the means for many other uses of the General Church.

     On the other hand, we must also ask ourselves what the Academy would be today had it not been for the General Church. In answer to this question bear in mind that:

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     It is from among the membership of the General Church that the Academy derives its staff.
     It is from among the families of the General Church that the Academy derives the large majority of its students.
     It is the societies of the General Church which provide those elementary schools which are the basis of our educational system.
     It is the pastors, parents and teachers of the General Church who prepare our children to receive the benefits of an Academy education.
     Finally, it is the membership of the General Church which, both financially and otherwise, supports and sustains the work of the Academy.

     Were it not for the General Church, the Academy, at least as we have known it, would not exist at this day.
     In considering this relationship which exists between the Academy and the General Church, however, it is important that it be understood that the General Church is the primary body. For what the Academy is actually doing is performing those uses which, were it not for the Academy, the General Church would have to perform for itself. In other words, the Academy is performing uses which, in effect, are proper to the General Church.
     In this connection I have frequently been asked why it is that the Academy exists as a separate institution? If it is performing uses which are proper to the General Church why is it not incorporated into the General Church? One reason, of course, is historical. The Academy was organized in 1876 and was in existence for twenty-one years at the time of the formation of the General Church. As Bishop W. F. Pendleton said: "At the time of the initial organization in 1876, the Academy decided not to place itself under the control of any body of the church, and no report was made of what it had done."* From the beginning, however, the Academy, although not under the direct control of a body of the church, has faithfully performed its responsibilities to those church organizations with which it has been affiliated; namely, the Pennsylvania Association, the General Church of Pennsylvania, the General Church of the Advent of the Lord, and the General Church of the New Jerusalem. Because of the internal bond which existed between these successive organizations of the church and the Academy there has been no need to secure the relationship by external means.
* Academy of the New Church, 50th Anniversary Publication, 1926, p. 15.
     We all are mindful, however, of the history of so-called church-related institutions in the United States. With the exception of Catholic schools, which at least until recently have come under the control of the priesthood, few have survived the process of secularization. By this I mean that few still adhere to their charter purposes. It is this which concerns some of the Academy's strongest supporters at this day.

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Having witnessed the gradual erosion of the original purposes and principles of so many religious institutions of learning, can we say with confidence that this will not happen to the Academy? As long as the internal bond which has existed between the Academy and the General Church continues to exist it cannot happen; and it was to strengthen this bond in a meaningful way that the Board of Directors of the Academy has, since 1902, selected the Bishop of the General Church to serve as President of the Academy.*
* NEW CHURCH LIFE 1902, p. 273.
     It is quite apparent to all of us, however, that it has been a long time since the Bishop of the General Church has actually served as the executive administrator of the Academy. It was in recognition of this that in 1944 the Board of Directors created the post of Executive Vice President. Since that time most of the administrative responsibilities normally performed by the President of an educational institution have been invested in the office of the Executive Vice President. Yet it is to be observed that in all matters relating to the basic educational policies of the Academy, the President has retained control. In other words, whenever questions of basic policy arise they are referred to the President who, depending upon the nature of the referral, acts in conjunction with the President's Council and/or the Board of Directors. This, I believe to be vital.
     I was, therefore, very much interested in a relatively recent communication which was published in NEW CHURCH LIFE (April 1968, p. 204). It is entitled, "A Matter of Principle?" It reads:

     "I have just finished reading the Minutes of the Joint Council Meeting of 1960 as published in NEW CHURCH LIFE, April 1960. One aspect of the discussion recorded there bothers me. Great emphasis was placed on what was several times called the principle that the offices of Executive Bishop and President of the Academy be vested in one man. I object to that policy being called a principle.
     "I agree that the organizations of the church should not become two-headed, but would vesting the executive offices of the two organizations in two different men produce this effect? After all, they are two separate organizations. If we are a living church, and if the Academy is a living body, then the Lord is the head of each.
     "I also agree that for the present it is good policy to vest these offices in one man, but it will not always be. We already have a British Academy and a Midwest Academy as well as the Academy in Bryn Athyn. Some day there will be a Pacific Academy, a Southern Academy, a Japanese Academy, an outer Mongolian Academy- you name it! The New Church is to fill the earth. Is the Executive Bishop of the General Church to be the president of all these academies? And if so, could this be anything more than a titular office? What would be the use of such an arrangement? Each such organization would require effective local control, executive control. The highest practical level would be diocesan.

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     "To say that the Bishop sets the educational policy of the church is one thing, but to say it is a principle that he should be the president of the educational institutions seems to me to overstate the case. The principle involved is that the Academy (ies) be under priestly direction, but not necessarily under the Executive Bishop.
     (Signed) RAYMOND B. DAVID"

     As I understand it, the practice to which Mr. David refers is not in itself a principle, but an implementation of the principle that educational policy should be under the supervision of the church.* In selecting the Bishop of the General Church to serve as President of the Academy, the Board of Directors has sought the most effective means to this end. For my own part I believe it has been a sound practice, but the question that is raised by Mr. David is, how long can this practice be regarded as practical? I, even more than the writer, am aware of the many and constantly increasing responsibilities of the Bishop of the General Church, and I hope they will not diminish with the passing years. All these things are signs of growth and development, and in time they will become too great for one man. It may be that the time is here. Yet whether it is or not, the time has come when we must begin to give serious consideration to the responsibilities which are invested in the office of the Executive Bishop. In other words, Mr. David makes a point that cannot be taken lightly.
* NEW CHURCH LIFE 1943, pp. 337, 340.
     While on the subject, however, I would take exception to one aspect of Mr. David's thesis. He assumes, and I think incorrectly, that we can liken the Academy of the New Church to the Midwest Academy, the British Academy, and to future academies in various parts of the world. I grant that the day may come when his reasoning will apply, but not in the foreseeable future. For the present, and for some time to come, there is, and will continue to be, an essential difference between the Academy of the New Church and any existing or proposed academies. The difference is that the Academy of the New Church is responsible for the education of the priests and teachers of the General Church, and in my frank opinion these are uses which must come directly under the purview of the Bishop of the General Church. Only in the event that the General Church were to take over these two uses now performed by the Academy, could I agree with Mr. David's comparison.
     What I am presenting to you today, however, is not so much a matter of how, in the face of changing conditions, the Academy should be structured; but how we can continue to preserve the relationship which has existed between the Academy and the General Church.

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While on the one hand this involves priestly leadership in the development of doctrine and educational concepts, it also involves the full recognition that the uses which the Academy is performing are ecclesiastical uses; that is to say, they are uses of the church. If the Academy is to continue to be what it has been it must not become a church-related institution. It must remain, as it has been in the past, a church-motivated institution. As stated in the Charter: "The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem and establishing the New Church." We do not admit, therefore, to any other purpose except in so far as it may serve as the means whereby our primary purpose may be accomplished.

     I do not hold that it is essential that the Bishop of the General Church be President of the Academy, but I do hold that it is essential to our purpose that he be placed in a position to give direct and effective leadership to the institution. How this can be effected apart from the office of the presidency I do not know, but I do know that the time has come when we must begin to give thought to the matter. In this connection it is interesting to note that there was a period of five years in which the presidency of the Academy was held by a layman. From 1897 to 1902 the office was held by Mr. Robert M. Glenn. He was not, however, a president as we think of the office. He was the President of the Corporation. During those years the ecclesiastical and educational affairs of the institution were under the direction of the Bishop of the General Church, who held the title of Superintendent of Schools."* This, however, has no direct bearing upon our problem today, which is the result of the constantly increasing demands that are being made upon the Executive Bishop. Our problem is how to provide for the continuation of the leadership of the Academy under the priesthood, and at the same time to provide that the President, assuming that he will be a priest, will be responsible not only to the Board of Directors but also to the Bishop of the General Church, and through him to those uses of the General Church which the Academy serves.
* NEW CHURCH LIFE 1902, p. 173.
     I have presented this matter to you today, not because I believe it is urgent, but because I believe that it is useful to reflect upon the relation of the Academy to the General Church so that when the time comes when we must face up to this problem we will be in a position to act wisely. Whatever we do we must keep in mind the real purpose of the Academy, and seek to provide the most effective means possible for the perpetuation of the relationship which has existed to this day between these two organizations.

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BETROTHAL OF ISAAC AND REBEKAH 1970

BETROTHAL OF ISAAC AND REBEKAH       Rev. BJORN BOYESEN       1970

     "And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go." (Genesis 24: 58)

     The story of Rebekah's betrothal to Isaac is full of tender beauty. It is both a Divine and a movingly human story; for it describes in the inmost sense how the Lord prepared His Human for union with His Divine through the gradual conjunction of Divine truth with Divine good in His internal, rational mind. But the same story also tells how good and truth from the Lord are gradually prepared for marriage in the human mind, when man sets out on his journey toward heaven. For heaven is a conjunction of good and truth-a spiritual marriage.
     Man's internal, rational mind must always be prepared for this marriage before his external, natural mind; for genuine internal love is always rational. This is the meaning of betrothal. High spiritual and rational ideals ought to be accepted in man's internals before the actual, ultimate conjunction of good and truth takes place in the natural life. It is a period when exalted purposes and a sublime faith should be acquired, whereby good and truth are betrothed to each other in a covenant of good resolves and true agreements which must never be forgotten in the future. Such states ought to precede every marriage, in order that what is truly spiritual may be established and afterwards find full expression and confirmation in the marriage and bless it with internal happiness and peace. It is from this that betrothal means to be conjoined in truth and faith. To be "espoused" means to become a bride or a bridegroom, or a "spouse" in either sense of the word; derived from the Latin word spondere, which means "to promise." A "fiance" or "fiancee," both genders, is one who has so plighted his or her faith to one of the other sex.
     The essential meaning lies in the affection of good and the affection of truth for each other-in their conjunctive endeavor, for no good is complete without its own corresponding truth; and no truth is entire without its corresponding good, which inspires it. That is why good greatly desires to be conjoined with its own truth, and the truth longs for its own good. The genuine Isaac and Rebekah are therefore created for each other, so to speak; or rather, they are gradually created for each other through a mutual endeavor to attain to an inner union of love.

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     "Isaac" is said in the Writings to represent man's genuine rational mind, and especially the good in it. But this mind must go through many stages of development. In the beginning neither its good nor its truth are really its own, but either are mere tendencies from the parents. They are only heavenly and spiritual inclinations toward good and truth which have been implanted by the Lord in childhood through Abraham and Sarah, and afterwards remain in the mind and give rise to an ability to will good and understand truth in time to come. It is these abilities which make the beginning of genuine rationality. Thus in the early years of life the Divine blesses every human child with everything needed for its regeneration, even as Jehovah blessed Isaac through Abraham and Sarah. Thus the Lord orders and arranges man's faculties and native abilities for the future and for eternity. Yet the rational mind cannot begin its own rightful activity until the parental leading diminishes and its authority finally ceases and is transferred to the young person himself. Isaac could therefore not represent the Lord's internal Divine rationality until Sarah had died and he had married Rebekah. It was then that Abraham's authority was transferred to Isaac and, so to speak, resurrected in a new form in him, even as the Lord's Divinity finally in-filled and was revealed in the Divine Human, that is, the Father was glorified in the Son. Something similar takes place with every human being who is reformed and proceeds toward regeneration. The rational mind does not come into its full right and reason until it establishes its own life and brings its own faith into Sarah's tent, or rather, into the tent and life which previously were Sarah's, but now are its own. And it is this development of the rational mind toward marriage which is represented by the betrothal of Isaac and Rebekah.

     "Rebekah" is, in other words, a representative of that affection of truth which makes the understanding complete and is a necessary partner for its maturity. But this affection does not have exactly the same origin as Isaac. It does not arise directly out of the heavenly and spiritual faculties, which inflow through the soul and are represented by Abraham and Sarah. Isaac's rationality is at first an endeavor to love the good and to understand truth in an abstract manner, as it were for their and his own sake, and is mainly an intellectual attitude. It is a desire to understand, which is a masculine affection; and this alone is not yet good. But the affection which Rebekah represents is rather an affection which the Lord creates and stirs into life in the natural mind by means of instruction and leading through the external senses from without. It implies that the "parents" of this affection are of another kind than Abraham and Sarah.

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They are more external inclinations and yet of the same stock-or closely related-because Rebekah was the daughter of Abraham's nephew Bethuel. Her parents had given rise in her to a relatively more practical affection which longs to apply in their daily common life the good to which Isaac's reason aspires. It is therefore a more natural affection, but nevertheless from the same exalted spiritual origin. This is a feminine affection; and when this is genuine it is both more tender and gentle and more prudent and wise in the practical matters of life than the intelligence represented by Isaac; for it looks to the actual application of rational good.

     It is important to realize that not any or every kind of affection, which is aroused through the external senses from without, is equally suitable for conjunction with the rational affection of good, which inflows through the soul from within. Not any kind of woman can be truly conjoined with Isaac! She must possess a similitude of soul and mind. That is why the Writings teach us that marriage ought to be contracted only between similitudes, that is, only between partners who have similar spiritual and natural affections and ideals. It is therefore incumbent on every young man and woman who aim to contract matrimony to explore one another's affections; for it should be realized that the natural mind is also the seat of many inherited evil tendencies which have their origin in selfish and worldly loves, and which are not harmonious with genuine rationality. And with such affections the true rational mind ought not to be conjoined.
     That is why Abraham enjoined upon his servant not to take a wife for his son Isaac from any of the daughters of the Canannites, or any of the other idolatrous nations that surrounded him, but only from Abraham's own family relations in Syria. It was for this reason that the servant went to Bethuel's home. Only there could he find a natural affection for spiritual truth suitable for conjunction with genuine rational good, because it was of a related or similar kind. The servant therefore carefully explored Rebekah's affections, as to whether they had or had not been instructed and guided by living truths from the well of the Lord's Word and would also give him and his camels to drink from the same well. It was like exploring whether there was a common philosophy of life and religion; and at the same time Bethuel and Laban-Rebekah's father and brother-explored Abraham's and Isaac's intentions with equal carefulness by listening to the servant's story. Finally, also, Rebekah herself was asked if she was willing to go with the servant to become Isaac's wife; and she answered, "I will go." Yet not even then was the final decision made. For when Rebekah came close to Isaac's home, and saw him wandering in deep meditation in the field at eventide, she asked the servant still further about him, and covered herself with a veil before she met him.

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For Rebekah must also herself explore Isaac before she consented to remove the veil and become his wife. For a genuine natural affection for heavenly and spiritual things cannot become conjoined either with any kind of reason. It cannot accept a merely natural reason, still less one which is only hypocritically spiritual. For such reason there can be no genuine marriage.

     There is, then, indeed a wonderful inner meaning in this story of Isaac and Rebekah's betrothal. It describes how the beginning of rational good and the first affection for the truth of this good are prepared for each other and finally meet and are conjoined. The first approach is neither direct nor complete. It does not take place through Isaac himself, for an awakening spiritual reason is not yet wise enough or genuine enough to know its true partner, even though its intentions may be ever so sincere and pure. It is not yet prepared to restrain either its spiritual eagerness or its natural desires. It cannot yet form a clear concept of its genuine wife, because it cannot truly know her until the preparations are completed and the real conjunction is about to take place. And it is the same way with the feminine affection for truth. It must be led tenderly and carefully to perceive the true character of its intended husband. Before this, both can so easily be led astray by the feeling of the moment to enter into a premature conjunction. The first exploration of each other therefore ought always to take place at a certain distance, which gives perspective, and with the aid of a natural prudence which obeys heavenly and spiritual ideals.
     It was for this reason that Abraham did not immediately send away his son Isaac himself to find a wife, but instead sent his faithful servant to negotiate with Rebekah's father Bethuel and her brother Laban. Only in the end did Isaac and Rebekah decide for themselves. Similarly, the Writings teach that today also parents ought to be consulted, even though the final decision must remain with the intended partners themselves. But even in their own minds a natural good understanding from the Lord, which is willing and able to explore similitudes and possibilities, ought to be consulted, before one relies on one's feelings; for a prudent natural reason precedes genuine spiritual understanding and love. It looks even into natural dispositions and attitudes, and makes sure that these are affirmative to spiritual things. It is this natural prudence-the servant of spiritual purposes-that is represented by Abraham's faithful steward, Eliezer. Laban and Bethuel are the natural sentiments and concepts which are subject to his investigations, as to whether or not they have implanted in Rebekah a feeling for genuine beauty and goodness in the outward life.

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It is always such external signs of a common philosophy and habits of life which first indicate if a young couple are suitable for each other. That is why Eliezer was so eager to learn to know Rebekah's family, and whether her affections agreed with the Lord's Word or stemmed from an opposing source. And only when he knew that she had derived from her family genuine affections for spiritual things, and thus a genuine spirit of charity and love, dared he ask for her own preliminary consent. Similarly, Bethuel and Laban insisted on investigating-through Eliezer-if Isaac's thinking had a Divine origin, before they asked Rebekah whether she would go with Abraham's servant with the intention of becoming Isaac's wife. And then she answered: "I will go."

     Thus the natural affection for spiritual truth went to be conjoined with a rational goodness which also looked forward to spiritual life. She went to endow his understanding with the tender beauty of her love. For it is only when man s reason is conjoined with a living practical goodness that it becomes truly spiritual and genuine. And it is the achievement of this spiritual union that is meant by betrothal. Betrothal requires that the two intended partners hold the outward desires under control, so that nothing hinders the elevation of their minds to higher things. That is the meaning of Rebekah's covering herself with a veil. This was a token of the purity of her desires, a sign of her virginal chastity. For betrothal is in its essence the endeavor of a man and a woman to lift in unison the thoughts and the feelings from natural to spiritual and heavenly things, in order that their souls and minds may be conjoined before the external union is consummated. That is why the Writings teach it is not permissible to be conjoined corporeally during the time of betrothal. This principle clearly includes a warning against too great physical intimacy, and also against excessive indulgence in natural and worldly pleasures. For these are not what bring two minds together in an eternal union. The most important need is rather to drink together from the truths of the Word, the fountain of living waters, in order to learn and accept together under the influence of love, the principles and ideals which make up a common religion to govern the life. Especially in the New Church it is highly desirable to meet one another in the field of the Heavenly Doctrine which the Writings spread before us, and to walk there hand in hand, meditating upon its meaning. For that is the only way in which the veil of ignorance or of serious differences of opinion can be removed, which beforetimes kept the two souls apart. It is the only way in which they may enter together into the warmth and light of heaven-into the same heavenly tent.

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     This is the purpose of betrothal: that the two souls may mutually incline to each other and be lifted up together into the light of heaven, and that their new internal state may descend into the ultimates of the marriage covenant and bless them also with genuine peace. It should also be known, say the Writings, that conjugial love is of such quality in its descent as it is in the height to which it ascends.* If it is pure and clean in its attitude to heavenly and spiritual things, it is also pure and clean in respect to all that belongs to our bodily life on earth. Even the ultimate conjunction is chaste, but chastity is not abstinence but the pure fulfillment of conjugial love. Thus a conjugial pair is by means of betrothal prepared for the consummation of the marriage, and the bride is transformed into a wife and the bridegroom into a husband by the fact that the love of the doctrines of the church and the love of truth fill their entire life. This is the same thing as when the "holy city, the New Jerusalem, descends from God out of heaven, prepared as a bride adorned for her husband." Amen.
* See CL 301, 302.

LESSONS:     Genesis 24, Conjugial Love 301.
MUSIC:     Liturgy, pages 510, 481, 508.
PRAYERS:     Liturgy, nos. 97, 145.
MINISTERIAL CHANGES 1970

MINISTERIAL CHANGES       Editor       1970

     The Rev. Robert S. Junge has resigned as Secretary of the General Church, and has accepted appointment for one year as Acting Principal of the Bryn Athyn Elementary School.
     At the 25th General Assembly the Rev. Norbert H. Rogers was elected Secretary of the General Church. Mr. Rogers has resigned as Secretary of the Educational Council, Director of Religion Lessons and Editor of NEW CHURCH EDUCATION.

     The Rev. David R. Simons, who has resigned as Assistant Pastor of the Bryn Athyn Church and Principal of the Bryn Athyn Elementary School, has accepted an appointment as Educational Assistant to the Bishop of the General Church. In this capacity Mr. Simons will serve as Secretary of the Educational Council, Director of Religion Lessons and Editor of NEW CHURCH EDUCATION. He will also serve as an educational consultant to our General Church schools, and will be in charge of teacher placement.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. LOUIS B. KING       1970

     REFORMATION AND REGENERATION

     Reformation and regeneration are so intimately interrelated that the Writings seldom speak of the one without the other. A case in point is before us in that the True Christian Religion devotes a single chapter to the combined subjects of reformation and regeneration, whereas the preceding chapter dealt with repentance alone. Yet these three form a Divine series, repentance, reformation and regeneration.*
* TCR 535, 510, 720; AC 6977, 2682: 3.
     Repentance is man's responsibility, as of self. And everyone who repents and believes in the Lord is being reformed and regenerated.* This is an absolute fact, for repentance, reformation and regeneration follow one after the other in continuous and unending cycles, reminiscent of a musical round sung by many voices.
* DLW 209, 154, 167-172, 296-301.
     Repentance is man s responsibility. It is first in time. As often and sincere as are man's efforts in actual repentance, so commensurately the Lord alone reforms his understanding and regenerates his will. Reformation and regeneration are the Lord's work which, unconsciously to man, He effects in direct response to man's repentance. Since reformation and regeneration are the Lord's work of reordering the understanding and renewing the will they are treated of together in the Word. Nevertheless, that we may better understand in what and how the Lord accomplishes our rebirth it is necessary for us to separate and thus differentiate in thought reformation from regeneration.
     But first let us review repentance, which is man's responsibility. If repentance is to be actual it must begin with self-examination in the light of revealed truth-self-examination as to one's motives, inner contemplations and secret delights. Beyond this, and following directly from it, there must be conscientious recognition of some particular evil in one's self, acknowledgment of its opposition to the Lord's will and, therefore, admission of one's guilt because of its presence. Then there must be heartfelt prayer to the Lord for the power and incentive to shun it, as sin against God, followed by the self-compelled endeavor to desist from it. The alpha and omega of this process-self-examination and actual desisting from evil-make it the first thing of the church with man, which opens the door of the mind to Him who stands and knocks, that He may enter in and reform and regenerate and dwell therein.*
* TCR 510.

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     Let us hold this general concept before us. As man repents, the Lord, by means of spiritual truth, elevates his understanding into the light of heaven, reorganizing the intellectual content of the mind so that it looks to use as its center rather than self. This is reformation, a state of thought from spiritual truth in the understanding which looks to charity. As reformation reorganizes the understanding a new will or conscience is formed through remains in the understanding, through which the angels inflow to oppose the love of self imbedded hereditarily in the will.
     Spiritual temptations are the anxieties a man feels within himself as conscience or the new will wages war with the love of self, or the old will. Angelic associates work through conscience. Hellish associates work through hereditary loves. In equilibrium, midway between these combative forces, is man, enduring the spiritual temptation or anxiety which initiates regeneration.
     Regeneration takes place as the new will expands, filling first the higher degrees of the natural mind and then successively the lower degrees. Each time spiritual temptations are overcome conscience gains in power and magnitude, putting on further aspects of the new will. And each time the new will above defeats the old will beneath, the latter loses its effectiveness and retreats into a still lower fortress of the natural mind. If regeneration proceeds to the limit the new will not only expands and descends, filling the new creature with heavenly order, but so deflates and defeats the retreating proprium that it becomes entombed in the eternal sarcophagus of quiescence.

     Reformation

     But what is said of reformation specifically? Reformation is a state of mind, formed by means of truths of faith, in which a man remains as long as he sees and acknowledges evil to be evil, good to be good, and believes that good is to be chosen.*
* TCR 587.
     Reformation exists only when there is an affection of truth for the sake of truth.*
* TCR 589.
     Because the understanding is separated from the will and can be elevated into the very light of heaven, reformation is possible.*
* TCR 588; AC 4802, 4317e.
     With the man who is being reformed general truths are first insinuated, then particulars and finally singulars.*
* TCR 47, 60, 775.

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     If a man feels anxiety when reflecting upon some evil deed he has committed it is a sign that he may still be reformed.*
* AC 5470.
     While he lives man is kept in a state in which he can be reformed, if he so desires.*
* AC 6977.
     After death man can be introduced into regeneration in the world of spirits if and to the degree that he had entered upon reformation during his life in the world.*
* TCR 71.
     In summary, it can be said that reformation is a state of mind formed by means of truths. In it good is done from an affection of truth, this affection having its origin in remains and its culmination in conscience or a new will.

     But what makes reformation necessary? Why must the whole intellectual content of the mind be reorganized? Such necessity exists because of the formation of the mind motivated and directed by the love of self prior to adult life.
     Man begins conscious life with one center of motivation-the love of self and the world-which instinctively inclines to evils of every kind. Deeply imbedded in the will portion of the interior natural mind the love of self reigns king of all delights, affections and thoughts. All knowledges entering the understanding from inanimate as well as human nature gather themselves around the love of self, supporting, confirming and implementing its proprial delights. Frequently, during infancy, childhood and early youth, the love of self shows itself and its dominance of man's outward deed and word. But as the first rational is opened, the young man's love of self realizes that it must be withheld from view if its delights are to go unchallenged. Therefore the love of self, in the interior natural, forms for itself a subservient will and understanding in the external mind. To emphasize the true nature of this lower will and understanding, the True Christian Religion denominates them the corporeal will and the pulmonary understanding.*
* TCR 593.
     The corporeal will and the pulmonary understanding are vice-regents or vicars of the interior love of self, and their function is to throw up a blind of outward moral virtue and civil obedience behind which the proprium may hide and indulge its secret sins. Such is the formation of the mind prior to reformation, and so oriented to the behests of the proprium is it that even repentance is at first hypocritical. Evils are shunned, not because they are sins against God but because their outward commission will endanger the honor, reputation and gain upon which the love of self sets it heart.

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     What hope is there, then, for man? From whence comes the first incentive to reform? How will he ever realize his need or appraise accurately his perverse state of mind? Only the Lord can help him. Through remains of innocence implanted secretly in the interiors of the mind a first affection of truth is possible-the potential of a new motive. But the truth must first enter the mind from without and this is accomplished when the Word is read. Without Divine revelation there would be no light in which to view his selfish motives. Without spiritual truth the understanding could not be elevated above the will and enlightened and warmed by angelic spheres, stirring remains and causing them to be felt as the affection of truth for its own sake.
     Remember! Reformation proceeds as the result of repentance and according to it. But before spiritual truth elevates the understanding repentance is not actual. Expressed sorrow for past transgressions as well as resolve to do better in the future both spring from selfish or mixed motives at best. But when spiritual truth elevates the understanding and, in the light of heaven, exposes the true nature of self-love, repentance takes on a new dimension of honesty, and self-examination becomes an all-important part of it. Then true reformation takes place. The whole intellectual content of the mind is shaken loose from its support of the love of self and redirected to the support of use. Instead of surrounding and supporting the proprial will intellectual ideas and reflections now turn away and focus their attention on the budding new will or conscience.
     Remains of innocence stored up in the interiors of the mind serve as doorways through which angelic affection enters into the elevated understanding, causing man to feel and use as his own the affection of truth. When spiritual truth has elevated the understanding into the light of heaven,* and inflowing affection is united with the truth, so that man develops his own affection for truth, then a state of reformation exists. As the understanding descends, enlightened and warmed by angelic affection, man has a new motive which reorganizes and reorients his thinking in the direction of use, as well as opposing the old will. This new motive in him is called conscience.
* TCR 588; Infl. 14.
     From this description of what is involved in reformation it becomes clear why the Writings state that he who has entered into reformation in this life may proceed with that degree of regeneration in the world of spirits.* Each stage or degree of regeneration must be preceded by active repentance and reformation. To whatever degree the cycle of repentance, reformation and regeneration was directed when interrupted by death, if it had progressed into reformation, the cycle will be completed in the world of spirits, since not only the necessary truth but an affection for living it was achieved in reformation.
* TCR 571.

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     No mention is made in True Christian Religion, regarding those states of fear and sickness in which reformation is impossible. A full treatment of these conditions, however, is contained in the Divine Providence.* But it should be noted here that these apparently discouraging teachings apply only to situations in which reformation is thought of and commenced because of the fear, sickness etc. In such states, even though the will cries out for deliverance, the rational faculty is not free to function as of self, but comes under the direct compulsion of fear and anxiety. And it is a law of Divine order that man must not, yea cannot, be compelled in religious thought, but self-compelled only.**
* DP 129-144.
** DP 129.
     However, it should be emphasized that if, prior to his sickness, the ailing one had engaged in actual repentance and his reformation had commenced accordingly, then no matter how severe his illness or irrational his momentary state, his reformation is thereby strengthened.* For the Lord is continually redeeming those who believe in Him and who live according to His Word.** Regeneration, begun in the world, is merely a plane for perfecting man to eternity.*** But if the pressure of illness or some other form of external compulsion initiates man's desire for reformation, it is not a genuine desire of free will and, therefore, in such states reformation is impossible.**** It is most important to recognize that by reformation the "as of self" is established in the affection of truth for its own sake. And what is most encouraging is the fact that if when reflecting upon past transgressions man feels sincere anxiety, it is a sign that there is still a chance for his reformation.*****
* DP 142.
** TCR 579.
*** AC 9334, 5398.
**** DP 129-144.
***** AC 5470, 6977.

     Regeneration

     But what is said of regeneration specifically? Regeneration is a state of mind formed by means of goods of charity, and by these man comes into truths of faith. It is a reversal of the mind from what it was during reformation, for now love from the will dominates, the good of love acting the first part, and truths of faith the second part.*
* AC 3934: 2, 3207:5.
     The Lord alone regenerates man through faith and charity, man's "as of self co-operation" being that of repentance. Within man's elevated or reformed understanding a new will or conscience has been formed. This new will above combats man's hereditary will below. Man himself is between the two and throws his weight on the side of conscience if he engages in actual repentance.*
* TCR 596.

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     The inner struggle between conscience and the proprial will man himself feels as the anxiety of temptation. This is the beginning of regeneration.*
* AC 848.
     Religion alone, therefore, regenerates man And what is religion but man's idea of God and his expression of love of Him through the shunning of evils as sins?*
* TCR 601; AC 3336: 3.
     As conscience above overcomes and orders the domain of the proprial will below regeneration proceeds.* The regenerate man, therefore, has a new will and a new understanding. He enters into communion with angels as to sharing of affection, though he is unconscious of this until after the natural body is laid aside. Until then he is said to be spiritual natural, as compared with the angels who are spiritual.**
* AC 3286: 3, 5651: 3.
** TCR 607, 612, 613.
     As regeneration progresses sins are removed, thus forgiven. It is a slow, continuous process effected from the beginning to the end of life in this world and afterward to eternity.*
* TCR 611.
     Therefore, regeneration is a plane for perfecting man to eternity.*
* AC 9334, 5398.

     In general, then, regeneration pertains to the will of man. It involves the giving of a new will in the place of the old and a subsequent defeating and deflating of the latter. This is the Lord's doing. Indeed, it is marvelous in our eyes. For without transgressing our sacred sense of freedom as of self, He implants a new will or conscience in the understanding above. Because the understanding has been elevated by spiritual truth during the process of reformation, this new will is in the order and form of heaven.
     Regeneration is simply the process of this new will descending and successively bringing the order and sphere of heaven into the sordid realm of hereditary evil. This can only be accomplished to the degree that man shuns evils as sins against the Lord and in His name. As conscience descends and subordinates the conscious, natural mind to the order of heaven, man receives a new birth of love, life and liberty. He becomes a new creature.

     Conclusion

     What, then, is the first work of charity if it is not the shunning of evils as sins? And who can accomplish this first responsibility of the --church who does not look to the Lord above?

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Yet if a man will persist in this effort throughout his lifetime-if he will repent of his evils, shunning those external delights and thoughts which give rise to the evils of life-then the Lord will purify and reorder his internal to receive a new will descending from heaven, the hereditary and acquired loves of self and the world becoming quiescent.
     Remember! man must labor from externals to internals, repenting of evil deeds, hypocritical speech, sensual delights and unclean thoughts.* As he does this he opens the door for the Lord who works from internals to externals, reforming the interiors of thought and finally creating in man a new and heavenly will. As this new will or conscience descends from internals to externals and finally to outmosts, man is successively reborn and regenerated.**
* DP 100; AC 3147: 8.
** TCR 591.
     Repentance, reformation and regeneration follow one after the other. Repentance, which is man's responsibility, proceeds from externals to internals, while reformation and regeneration, which the Lord alone accomplishes, progresses from internals to externals according to man's willingness to repent. Yet it is to be remembered that all repentance is not necessarily accomplished before reformation and regeneration can begin. On the contrary, cycles of repentance, reformation and regeneration are continuous and unending as long as man is on this earth. For as external evils are put away, man is given to perceive more interiorly, the impure motive of those inner affections which give rise to evils of life; and he sees more convincingly than ever the constant need for his repentance as well as his constant dependence upon the Lord's inner work of reformation and regeneration.
ONE'S COUNTRY AS THE NEIGHBOR 1970

ONE'S COUNTRY AS THE NEIGHBOR       Editor       1970

     "Birth does not make one more the neighbor than another, not even mother and father; neither does education. These are from natural good. Nor does nearness of abode nor relationship make one man more the neighbor than another; nor, therefore, one's native country. This is to be loved according to the quality of its good. But it is a duty to benefit one's country, which is done by promoting its use; because one thus promotes the good of all. It is not so much a duty to other kingdoms outside of one's country, because one kingdom does not will another's good, but wills to destroy it as to its wealth and power, and thus also as to its means of defense.

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ORDER AND ORGANIZATION OF THE GENERAL CHURCH 1970

ORDER AND ORGANIZATION OF THE GENERAL CHURCH       Editor       1970

     A PREFATORY NOTE

     "A Statement of the Order and Organization of the General Church of the New Jerusalem" was prepared by Bishop W. F. Pendleton in 1914 and was published in the August issue of NEW CHURCH LIFE for that year (pp. 496-503). It was revised by Bishop N. D. Pendleton in 1925 and again in 1935, though the second of these revisions was not published in this journal. The first appears in NEW CHURCH LIFE, March 1925, pp. 177-185. A further revision made by Bishop De Charms in 1952 was published in the February issue of NEW CHURCH LIFE for that year. The present revision, by Bishop W. D. Pendleton, is the most thorough that has been made. As observed in the Introduction, this is not a written constitution but a statement of the governmental principles and practices of the General Church at the present time as interpreted by the Bishop in consultation with his Consistory. A number of changes had occurred since 1952, and in the Bishop's effort to update the statement there was the fullest consultation, involving the most detailed consideration.
     THE EDITOR
FOREWORD 1970

FOREWORD       Editor       1970

     The first statement of the Order and Organization of the General Church was written by Bishop W. F. Pendleton and was published in the August issue of NEW CHURCH LIFE for the year 1914. Since that time several revisions have been made: first by Bishop N. D. Pendleton, and later by Bishop George de Charms.
     The time has come when further revision is called for. The reason for this is that certain changes have taken place in the order and organization of the General Church since 1952. These changes should be recorded in order that the membership may be informed.
     In preparing this revision I have consulted with my Consistory, and every effort has been made to update the statement. In this connection it is to be noted that I have made some changes in format and have also deleted certain statements that are no longer applicable or significant.

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     Although this is the fourth revision of the original statement by Bishop W. F. Pendleton, the general plan of that statement has been preserved, and its substance, in large part, is carried over.
     WILLARD D. PENDLETON
     Bishop of the General Church
January 1970
A Statement of the ORDER AND ORGANIZATION of the GENERAL CHURCH OF THE NEW JERUSALEM 1970

A Statement of the ORDER AND ORGANIZATION of the GENERAL CHURCH OF THE NEW JERUSALEM       Editor       1970

     Introduction

     The following is not a written constitution. It is a statement of the governmental principles and practices of the General Church of the New Jerusalem at the present time as interpreted by the Executive Bishop in consultation with his Consistory.
     As the General Church is a living body developing under the leading of Providence it is anticipated that in the future other statements will be called for. It is to be understood, therefore, that nothing in this statement is intended to bind the future.
     From this it follows that this statement is published for the sake of information as to the present status of government and organization in the General Church. It also serves as a chronicle lest something of value should be forgotten.

     Purpose

     The General Church of the New Jerusalem is organized for the worship of the Lord Jesus Christ as manifested in His Second Coming, and for the performance of those ecclesiastical uses which have in view the teaching of men the way to heaven and leading them therein.

     Faith

     The faith of the members of the General Church in brief is as follows: God is one in Essence and in Person, and the Lord Jesus Christ is that God, in whom is the Divine Trinity of Father, Son and Holy Spirit.

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     The Lord came into the world to glorify His Human, and thereby to redeem and save the human race; and all are saved who believe in Him and keep His commandments.
     The Sacred Scripture is the Word of God and the Divine truth. It has a spiritual sense within the literal sense, and is given for the use of angels and men.
     The Lord has made His Second Coming by means of a man, His servant Emanuel Swedenborg, before whom He manifested Himself in Person, and whom He filled with His spirit to teach the Doctrine of the New Church, through the Word from Him. In the Doctrine so revealed the Lord appears as the Word to establish on earth a new Christian Church, which is signified by the New Jerusalem in the Apocalypse, and which is to be the crown of all the churches which have hitherto been in the world.

     Principles

     The Writings, as given, are the supreme authority in matters of faith. It is not of right or order that council or assembly should, by majority vote or by pronouncement from the chair, decide doctrinal issues and thereby bind the conscience of the Church.
     The government of the Church is carried out with the assistance of council and assembly to allow for the freedom, progress and illustration of both clergy and laity.
     In order that a spirit of unanimity may prevail, action may be delayed at the request of a minority; but it is not the policy of the Church that an aggressive minority, or even a hasty majority, should determine its affairs. Doubtful matters are delayed for counsel and enlightenment.
     It is the policy of the General Church, except where necessity dictates, to avoid passing regulations with a view to controlling its future actions. The object of this is to encourage a free and ready development of the life of the Church as represented in its form and organization.
     In the transaction of formal business, in both council and assembly, the rules of parliamentary order are followed, and decision is affirmed by voting.

     Membership

     The membership of the General Church is comprised of men and women who have been baptized into the faith of the New Church, and who subscribe to the principles and purposes of the General Church. Membership is primarily individual, and is not racially, nationally or geographically restricted. Local churches may be received as societies of the General Church. When, however, these societies have members who are not members of the General Church, they are received with the understanding that thereafter these societies will admit to membership only those who are members of the General Church.

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     Applications for membership are submitted to the Bishop, and to all who are received certificates are given signed by the Bishop and the Secretary.

     Priesthood

     It is of faith that the Lord leads the Church by the operation of the Holy Spirit with both the clergy and the laity. "But enlightenment and instruction are communicated especially to the clergy because these belong to their office, and inauguration into the ministry carries these with it" (TCR 146).
     The General Church recognizes the Priesthood as sanctioned by the Writings, and therefore as the Lord's office by Divine appointment in the Church, given for the administration of the Divine Law and worship with a view to the salvation of souls.
     To this end men are to be instructed, set apart, and inaugurated into the Priesthood by the laying on of hands in the solemn act of ordination.
     By the act of ordination, a priest becomes a priest of the Lord's New Church. He may afterwards be received and commissioned as a member of the priesthood of the General Church of the New Jerusalem, in the degree of his ordination.
     The Priesthood is instituted to provide for a threefold ministry: that of instruction, of worship, and of government (Coronis 17).
     The ministry of instruction is provided for in the first degree of the Priesthood. By ordination into this degree the candidate becomes a minister, and enters fully into the uses of instruction. He is therefore authorized to preach the Word of God according to the doctrine of the New Church. He is also authorized to administer the sacrament of Baptism, to hear and receive confession of faith, and to lead in public worship. The sign of this degree is a white stole. The priest, while ministering in this degree, may serve as an assistant to a pastor, or he may be appointed to take temporary charge of a society under the supervision of the Executive Bishop.
      The ministry of worship is provided for in the second degree of the Priesthood. By ordination into this degree the minister becomes a pastor, and enters fully into the uses of worship. In addition to the duties prescribed in the first degree, the pastor is therefore authorized to administer the sacrament of the Holy Supper, to consecrate marriages, and to dedicate homes. As a pastor he is also authorized to serve as the governor of a local society or church. The sign of this degree is a blue stole.

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A pastor may from time to time be called upon to represent the Executive Bishop in presiding over assemblies, and in dedicating churches, and also to perform such other duties connected with the episcopal office as may be delegated.
     The ministry of government is provided for in the third degree of the Priesthood. By ordination into this degree the pastor becomes a bishop, and enters fully into the uses of government. In addition to the duties prescribed in the first and second degrees, the bishop is therefore authorized to ordain priests, to dedicate places of worship, and to preside over a general body of the Church. The sign of this third degree is a red stole.
     Candidates for the Priesthood whose ordination is pending may, in case of necessity, be authorized by the Executive Bishop to perform, pro tempore, any of the duties of the Priesthood, save that of ordination.
     In order to nurture the early beginnings of the Church under circumstances which make it impossible to provide regular priestly ministrations, the Executive Bishop, at his discretion, may recognize a layman as the leader of a group, circle or society, authorizing him to conduct worship, Sunday School, reading classes, group meetings, and other activities.
     A priest in the first degree of the Priesthood may be appointed by the Executive Bishop as assistant to the pastor of a society. He has, however, no part in the government of the society unless by nomination of the Executive Bishop and acceptance by the society he becomes assistant pastor. This is in recognition of the principle that all government should be by the consent of the governed.
     Religious education in New Church schools is under the supervision of the Priesthood. The pastor of a society is ex officio superintendent of the society's school.

     The Bishop of the General Church

     To keep the affairs of the Church in order there must be wise and God-fearing governors who are skilled in the Divine Law. There also must be subordination among the governors lest from caprice or ignorance evils contrary to order be sanctioned (HD 311, 313).
     The Executive Bishop of the General Church is the chief governor and general pastor thereof. He is elected by the General Assembly, but his selection is progressive.
     The Executive Bishop of the General Church is named in, and by, the Council of the Clergy, and the choice of that body is then referred to the Board of Directors for counsel and response. The Joint Council determines the mode whereby the name is finally to be placed before the General Assembly.
     A priest of the second degree of the Priesthood may be ordained into the third degree when the need exists; but the choice of the Executive Bishop, or of any executive assistant bishop, must be confirmed by the General Assembly.

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     The Executive Bishop must be an ordaining priest. His function as the head of the Church, and as chief of its priests, could not otherwise be exercised in accordance with order.
     By virtue of his ordination every priest in the third degree of the Priesthood has ordaining power. Yet it is important for the preservation of order within the organized body of the Church that this power should not be exercised apart from the consent of the Executive Bishop.
     When the Executive Bishop has been elected he continues in office until he resigns or is removed by death, or until he is separated from his office by the same procedure by which he was selected.
     While the power and mode by which the Executive Bishop is chosen may, in case of need, be invoked to unseat him, yet it should be known that the unseating of the Executive Bishop does not take from him any of the ecclesiastical powers conferred by his ordination as a minister of the third degree. The same is true of the powers conferred by ordination upon any priest. These may not be taken from him, either by Bishop, Council or organized body of the Church, for the powers so conferred are from the Lord alone; the laying on of hands is but the sign and medium of their transfer and placement.
     The power of maintaining order in the Church is lodged in the episcopal office. When executive, this power may, in case of need and in accordance with the prescription in the Writings (HD 318), be invoked to remove from membership anyone who persistently disturbs the Church.
     In the event of the death, resignation, separation or prolonged in- capacity of the Executive Bishop, and if at that time there is no Assistant Bishop, it will be in order for the Secretary of the General Church to call a meeting of the Joint Council to provide for the government of the Church pending the selection of the next Executive Bishop or the return of the incumbent Executive Bishop to active duty.

     Councils

     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. Apart from its own intramural affairs this Council is not administrative, save in conjunction with the Executive Bishop and the Board of Directors.

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It was formed prior to the organization of the General Church, and under episcopal leading it inaugurated the movement by which the General Church was established. The Executive Bishop is ex officio head of the Council of the Clergy.
     To the Executive Bishop is adjoined a Consistory composed of priests selected by him. The Consistory is an advisory council, and dissolves with a change in the episcopal office.
     Since the administration of the Divine Law and worship is the function of the Priesthood, and the administration of the civil law and justice is the function of magistrates (HD 319), and as there are in the Church uses corresponding to civil administration, it has been a principle of the General Church that its civil affairs should be administered by laymen. This calls for unity of minds as a necessity of good government; and to further this end, the Council of the Clergy and the Board of Directors of the civil corporation meet regularly in Joint Council. To a like end it has been provided that the Executive Bishop should preside over the civil corporation and over its Board of Directors.
     The Board of Directors is a body of thirty men selected by the Corporation of the General Church to serve for a period of three years or until their successors have been appointed, it being so arranged that the terms of ten members shall expire each year. The Board of Directors administers the civil affairs of the General Church.
     The Joint Council is comprised of all members of the Council of the Clergy and the Board of Directors. It meets annually, or at the call of the Bishop, for the purpose of mutual deliberation between priests and laymen in regard to the uses and government of the General Church.
     The Educational Council is a deliberative body consisting of all teachers in the Academy and in the society schools. It was organized to provide a forum in which all who are actively engaged in the work of formal New Church education might have the opportunity to share in the development of a distinctive educational system based upon the teachings of the Writings of the New Church. Since New Church education is our first use of charity, the importance of this Council may readily be seen. The Council is under the direction of the Bishop of the General Church, and meets annually except in the year in which a General Assembly is held.

     Assemblies

     A General Assembly of the members of the Church is held at the call of the Bishop, normally every four years. In the interim years the Joint Council acts for and represents the Assembly.
     The General Assembly is distinguished from the General Church in that it is composed only of those members of the Church who are in attendance.

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However, it represents the whole Church.
     The Secretary of the General Church is elected by the General Assembly. it is customary to choose a priest for this office.
     National and District Assemblies are in some instances held annually, in others biannually, and in all others when the need arises. National Assemblies are composed of all the societies and individual members of the General Church in the nation. District Assemblies are composed of several adjoining societies, including the isolated members of the General Church residing in the district.
     A Local Assembly may be held at any time with the members in any society or circle of the General Church.
     All Assemblies are called by the Bishop, and are presided over by him or by someone appointed to represent him.

     Districts, Groups, Circles, and Societies or Local Churches
     The members of the General Church are organized into districts; also into groups, circles, or societies.
     A District is a geographical area of the Church. There are two kinds of districts:
     a. An Assembly District, which consists of two or more societies and all other members of the Church who are resident within the area. It is organized for the purpose of assembly and consideration of mutual uses within the district.
     b. A Pastoral District is an area under the direction of a pastor appointed by the Bishop.
     A Group consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and mutual instruction under the general supervision of pastors who visit them from time to time.
     A Circle consists of members of the General Church in any locality who are under the leadership of a regular visiting pastor appointed by the Bishop, and who are organized by their pastor to take responsibility for their local uses in the interim between his visits. A group may become a circle when on the recommendation of the visiting pastor it is formally recognized as such by the Bishop.
     A Society or Local Church consists of the members of the General Church in any locality who have been organized under the leadership of a resident pastor to maintain the uses of regular worship, instruction, and social life. One becomes a member of a particular society by signing the roll of membership of that society. A circle may become a society by application to the Bishop and formal recognition by him.

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     Whenever possible societies of the General Church seek to establish and maintain a local school for the education of the young, education being recognized as the first use of charity to be undertaken by the Church.
     Groups and individuals having no pastor are under the direct supervision of the Bishop.
     District pastors and visiting pastors are appointed by the Bishop. The resident pastor of a society is chosen by joint action of the Bishop and the society, the Bishop nominating and the society electing. When possible the Bishop, or his representative, meets with a committee selected by the society to consider the names of prospective candidates for the office of pastor before the Bishop presents his nomination, or nominations, to the society.
     A pastor having accepted a pastorate, serves in that capacity for an indefinite period. Pastoral changes are made only when the need arises. In order that such changes may be made with due regard to the welfare of the whole Church, the Bishop should he kept informed, both by the pastor and by the responsible members of the society, of any need for change that may become apparent.
     For the same reason, whenever a pastor may wish to resign, his resignation should be presented first to the Bishop and accepted by him before it is presented to the society.
     A priest of the first degree may be appointed by the Bishop to take temporary charge of a society without formal action by the society. It is understood that this arrangement is only for an interim.
     The pastor is the head of the society to which he has been nominated and elected, and as such it is his duty to preside over and maintain order in the church under his charge.
     The pastor of a society should appoint a Council of advisors. This Council holds over after the resignation of a pastor, but dissolves as soon as a new pastor is chosen.
     A society should elect a business committee or board of finance to serve for a longer or shorter period.
     A congregation is composed of the members of a society, and others, young and old, associated for the purpose of Divine worship. Those, however, who are not members of the society may have no part in its government.
     The Bishop ex officio administers the ecclesiastical affairs of a society which has no pastor.
     The Bishop is ex officio pastor of the society of his residence.
     In order that an accurate record may be kept it is important that every priest should promptly report to the office of the Secretary of the General Church all official acts, to be published in NEW CHURCH LIFE.

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An annual report to the Bishop from all priests is due in September, together with a statistical report from the secretary of every society.

     The General Church as a Corporate Body

     "The General Church of the New Jerusalem" is a corporate body, organized under the laws of the State of Pennsylvania, and as such is charged with the administration of the civil affairs of the General Church unincorporated.
     The Corporation was first organized under the laws of the State of Illinois, with the following objectives: To present, teach, and maintain throughout the world, the Doctrine of the New Jerusalem Church, as contained in the Theological Writings of Emanuel Swedenborg; and to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem (See Journal of the General Assembly for 1907, page 585).
     For reasons stated in NEW CHURCH LIFE for April 1950, pages 184- 186, new articles of incorporation were taken out under the laws of the State of Pennsylvania in August 1949. The Pennsylvania Corporation was organized to engage in the same activities, and to perform the same functions as those formerly performed by the Illinois Corporation.
     The said Corporation of the General Church holds its annual meeting in Bryn Athyn, Pennsylvania, for the purpose of transacting such business as may come before it under its organization and charter. The Corporation elects a Board of Directors to conduct and manage the business affairs of the General Church. Every male member of the General Church who has been a member for five years is eligible to become a member of the Corporation.
     On June 20, 1907, the General Assembly v6ted that the offer of the Corporation known as the General Church of the New Jerusalem to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem, other than those performed by the Corporation known as the Academy of the New Church, be accepted (See Journal of the General Assembly for 1907, page 586).

     The Academy

     The Academy of the New Church is a body of the Church organized under the laws of the State of Pennsylvania "for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, promoting education in all its various forms, educating young men for the ministry, publishing books, pamphlets, and other printed matter, and establishing a library."

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These uses of the Academy are now being conducted at Bryn Athyn, Pennsylvania. The annual meeting of the Corporation is held in the Borough of Bryn Athyn, Pennsylvania.
     The ecclesiastical affairs of the Academy, including the religious instruction given in the schools, have, by resolution of the Board of Directors of the Academy, been placed under the supervision of the Bishop of the General Church of the New Jerusalem. At the present time, all the members of the Corporation and the Board of Directors of the Academy are members of the General Church of the New Jerusalem, and the Bishop of the Church is also the President of the Academy.

     The "New Church Life"

     The NEW CHURCH LIFE is the official organ of the General Church. By this is meant that it is the editorial policy of the magazine to reflect accurately the doctrinal thought and life of the General Church. Also, this magazine is the recognized medium for the publication of the official reports and transactions of that body.
     Because of this, whenever a vacancy occurs in the editorship, the Bishop may make a temporary appointment which becomes permanent only if and when it is confirmed by action of the General Assembly. As the Editor is in a pastoral relation to the whole Church, a priest is always chosen for this office.
ONE'S COUNTRY AS THE NEIGHBOR 1970

ONE'S COUNTRY AS THE NEIGHBOR       Editor       1970

      (Continued from Page 317.)

To love another kingdom more, there fore, by doing more to promote its use, makes against the good of the kingdom in which one dwells. For this reason one's own country is to be loved in a higher degree.
     "If I had been born in Venice or in Rome, and were a Reformed Christian, am I to love my country, or the country where I was born, because of its spiritual good? I cannot. Nor with respect to its moral and civil good, as far as this depends for its existence upon its spiritual good. But as far as it does not depend upon this I can, even if that country hate me. Thus I must not in hatred regard it as an enemy, nor as an adversary, but must still love it; doing it no injury, but consulting its good, not in such a way that I confirm it in its evil." (Char. 85-6)

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THOUGHTS ON POPULATION 1970

THOUGHTS ON POPULATION       Rev. KURT H. ASPLUNDH       1970

     The earth is the seminary of heaven. The use of our earth is to support the procreations of human life so that the heavens may thereby be increased. It is for this reason that the Lord, having made the earth and put man on it, commanded man to be fruitful, and to multiply.
     The Writings speak of conjugial love as the "most excellent of all uses." Why? For "thence is the procreation of the human race, and from the human race, the angelic heaven."* Men ought to desire the procreation of children in marriage "that human society might be augmented for the common good," and especially "that heaven might thereby be multiplied."**
* CL 183: 7.
** AC 1272.
     We are reminded by the Psalm that "the earth is the Lord's . . . and they that dwell therein."* The earth is the Lord's, for His purposes, not for ours, or simply for our own pleasure and benefit.
* Psalm 24: 1.
     Thinking of the earth as the Lord's helps to give us a spiritual perspective on the thoughts about population circulating so freely in today's mass media. Most of those speaking or writing on the subject would have us believe there is but one answer to the population "problem." The answer put forth is birth-control; the limitation of offspring according to some humanly derived formula for optimum use of the resources of the earth.
     The New Church man should not accept reasoning that is based on natural thought alone. Such reasoning does not take into account the purpose of the Lord's creation or the power of His providence. It we are to think rationally on the subject of population we must open our minds to the light of Divine and spiritual principles of truth. All our natural experience must be enlightened by the thought of eternal and spiritual ends which are involved. We must remember that man is not just another animal on the face of the earth, but a spiritual being destined to live a life of use in the eternal kingdom of the heavens.
     To think from time or space is natural, but to think from use is spiritual. It is the natural inclination, for example, for a few children to try to keep others out of a playground, and to refuse to allow time for others to have turns if it interferes with what they want to do.

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They jealously guard the space and time for themselves. The greater use to the children would be to learn to share, to use their minds and strength to fit others into their games rather than keep them out.

     Consider, by contrast, the spiritual point of view. Angelic societies welcome newcomers, because by an increase of numbers the uses of societies are perfected. No heaven is ever closed to an increase and to an approach toward perfection. For this reason heavenly societies appear for the most part as large cities.*
* See AE 223; HH 184.
     We might ask ourselves if our fears of overpopulation are based on purely selfish concerns. Do we wish to see population limited because an increase will take away from our affluence and comfortable way of life? Do we regret the increase of people in the world because we fear that we must share with them some of the space and time we want for ourselves?

     This question has more immediate application to our own family. For what reason might we limit our own family. Because we do not have space for another child in the home? Because paying for the birth of another child will deprive us of some wanted luxury? Our reasons are usually not so openly selfish. It is more likely that we base our argument on the more subtle grounds of what is good and necessary for the child. "I want to be able to give my children the best of everything," we say. "I want them to have a good home, good food and clothing, and a good education." In giving these things, though, are we not simply passing on to the next generation our own natural sense of values? Are we not giving our son a stone when we should be giving him bread? A serpent when he asks for a fish? If we truly desire to give our children a good home, it will be in filling our home life with the love of the Lord's purposes, welcoming with genuine delight each new heaven-sent child as a potential man of use in the heavenly kingdom of uses. If we seek to give the best food and clothing, let us also seek to feed our children with the truths of the Word in family worship, and clothe them with virtues of morality fitting to their needs and states. No amount of natural wealth or abundance by itself truly benefits a child with what he needs. Indeed, the physical necessaries of life are quite modest in comparison with what we generally regard as our minimum standard of living.
     If we argue that we do not have the strength or stamina to raise more children than we have already, perhaps we should reconsider how we are expending the strength we do have.

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Perhaps we could take a lesson from the spirits of Jupiter, with whom Swedenborg spoke, who said that "the education of their children was their greatest concern,"* and that their highest delight consisted in loving their consort and taking care of their children.** We have the strength to do the things that delight us.
* EU 48.
** EU 84.
     In our moments of spiritual sanity we recognize the value of a human being and of his potential usefulness to the common good. If but one of our own children were to be taken back by the Lord, as if never born, could we honestly decide which one we would give up? What of our earthly possessions would we be willing to exchange for the life of one of our children? Why, then, should we not feel the same willingness to sacrifice in externals for the sake of providing additions to the family?
     Should this not also be true in a larger sense? People in the world today are dying because they do not have enough food or care to maintain life. Is this because the world is not able to support as many people as exist today, or is it because we do not sufficiently value human life to make the effort to preserve it? If all on earth recognized the stay on earth as the means of preparing for heaven, and devoted themselves to that purpose, all could be cared for. The structure of society would be such as to allow for increase of population even to the limits of what this earth could physically support, and efforts would be made to increase that capability so that even more men could be born.

     But, it is said, we live in a world of disorder. Can we hope to change it? The answer is that no one else can change it. No one else accepts the very means for amendment that have been given to the church. The task, indeed, is a great one. But we are not dependent upon only our own strength to work this miracle; and we must first realize that we not only live in a disordered world, a disordered world lives in us. Here is where our first responsibility for change lies-in ourselves, in our own sense of values and in our own loves. If we do not attack the false ideas and selfishness in ourselves, we cannot begin to attack what is wrong in the world. It is our responsibility to lead our lives as we think we should, regardless of what others do. If we do not act to do what is right until the disorders of the world are amended, we will never act and those disorders will never be amended.
     "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal till the whole was leavened."*

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So the truths and principles of the New Church must begin their work with a few, until gradually the whole of the world has been affected.
* Matthew 13: 33.
     What of Divine Providence and population? We cannot say that the Lord's providence will, without any co-operation from us, alleviate the population problems of the world. What we can say is that insofar as we are acting in good faith according to what the Lord teaches, we are kept in the stream of providence. Although things that happen may appear to be contrary to our welfare, we can be sure that our eternal welfare is being served. When we put ourselves in order we are protected by providence. "Because thou hast made the Lord . . . thy habitation there shall no evil befall thee . . . . For He shall give His angels charge over thee, to keep thee in all thy ways."*
* Psalm 91: 9-11.
     It could be said that the Divine Providence seems to be doing nothing for the people who, at this very day, are starving or suffering from the effects of over-population. The Divine Providence is, certainly, acting secretly on behalf of each individual so suffering. However, because of the disorders of this world, the general problem seems not to be alleviated. In another case, however, we may see providence working generally. So it is said that the inhabitants of Jupiter live only about the space of thirty of our years. "The reason is . . . of the providence of the Lord, lest their number should increase beyond what the earth is capable of supporting."*
* AC 8851.
     If our world was in order a form of providence would be operating so as to make it unnecessary for the human race to resort to any form of population control. No one would be required to limit his entering into that "most excellent of all uses," the procreation of the race. This use would descend naturally and without restraint from the states of conjugial love which partners would then enjoy. And the hope of offspring would rightly strengthen and confirm that love.
     Conjugial love and the love of offspring go hand in hand. When one diminishes, so, too, does the other. But when conjugial love increases, so, too, does the love of offspring. One of the responsibilities of this church is to rebuild the conjugial; and as this is done men will see the ways in which they will be able to provide for the offspring they desire.
     In that new golden age men will sincerely feel the truth of the Psalmist's words: "Children are an heritage of the Lord: and the fruit of the womb is His reward. As arrows are in the hand of a mighty man; so are the children of the youth. Happy is the man that hath his quiver full of them."*
* Psalm 127: 3-5.

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TWO HUNDRED YEARS AGO 1970

TWO HUNDRED YEARS AGO       Rev. DONALD L. ROSE       1970

     In the middle of July, 1770, Swedenborg went to bid farewell to the King of Sweden. As we contemplate this farewell, it is fascinating to have in mind that the next conversation between these two men would be in the spiritual world, a few months later.
     This was King Adolphus Frederick, the one alluded to in Swedenborg's autobiographical letter to Hartley: "I was once invited by the King and Queen to dine with them at their own table, which honor is generally accorded only to those who are highest in office."* Christian Cuno wrote concerning Swedenborg: "The clergy wanted to assail him with all their might, but they could not lay hands on him because men of high rank, nay, as it asserted, the King and Queen, love him too much."** These were the same King and Queen involved in the famous incident of the "Queen's secret," which took place in l761.*** We know that Swedenborg had given books of the Writings to this king as early as 1764****; and that he had presented Conjugial Love to him the previous autumn.***** After writing his famous letter of appeal to him in May,****** it seems that in June Swedenborg had asked the King to order the Consistories to examine the Writings and submit a report on them.******* It would appear that just as the Universities had failed to report on the Writings,******** so the Church Consistories shrank from the challenge. So when Swedenborg came to say his farewell, it is reported that the King said to him: "The Consistories have kept silence on the subject of my letters, and of your Writings." Then, laying his hand on his shoulder, he added: "We may conclude then that they have not found anything reprehensible in them, and that you have written in conformity with the truth."*********
* Docu. I: 8.     
** Memoirs on Swedenborg, p. 138.
*** The Swedenborg Epic, pp. 278, 279.     
**** Docu. II: 405.
***** Docu. II: 306.
****** See NEW CHURCH LIFE, May 1970, p. 232.
******* Letters and Memorials, p. 727.     
******** See NEW CHURCH LIFE, 1969, p. 556.
********* Docu. I: 72. Letters and Memorials, p. 728.
     Adolphus Frederick was not to see Swedenborg again in the natural world, for he died the following February. On March 5, 1771, Cuno wrote to a friend: "I cannot forbear to tell you something quite new about Swedenborg. Last Thursday I paid him a visit, and as usual found him writing.

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He told me that the same morning he had been in conversation with the late King of Sweden, for three hours in the spiritual world."* Swedenborg was at that time in Amsterdam, his destination when he left Sweden in July of 1770. The purpose of this journey is stated at the beginning of the letters he addressed to the three Universities and to the Chancellor of Justice: "In a few days I am leaving for Amsterdam where I will give to the press the whole theology of the New Church, the foundation whereof will be the worship of the Lord our Savior, whereon if no temple be now built, brothels will likely be established later."** The 19th of June had passed; the apostles had been sent out. Now one thinks of the need for an external church to serve as an earthly custodian of the truths newly revealed. One thinks of what is said of the use of the external church as caretaker of internal things.*** One thinks of the teaching that if there are no externals to preserve and clothe them, then "it is as if the walls and ceiling of a temple were taken away, and its sanctuary and altar and pulpit should thus stand unsheltered and exposed to many kinds of violence."****
* Docu. II: 484.     
** Letters and Memorials, p. 730. Docu. II: 380.
*** AC 1795.     
**** TCR 55.
     The New Church is an internal entity, but it must have its externals. It must have its priesthood-with all the organization this implies-as is evident from the description of the magnificent temple which signified the New Church.*
* TCR 508.     

     Another statement in the letters to the Universities gives the reason why we have been doing this series on the events associated with the Gothenburg Trial. In these letters of July 23, two hundred years ago, Swedenborg wrote: ". . . 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 . . ."*
* Docu. II: 281.
     There were other farewells to be said besides that to the King and Queen. Swedenborg gave the Krafft portrait of himself to his friend Count von Hopken as a parting gift. He paid a farewell visit to the Board of Mines, giving them a copy of Conjugial Love.* Carl Robsahm testifies:

     "When he left Sweden for the last time, he came of his own accord to me at the bank on the day he was to leave, and gave me a protest against any condemnation of his writings during his absence. . . . I asked whether I should ever see him again.

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His answer was quite tender and touching. 'Whether I shall come again, that, I do not yet know; but of this I can assure you, for the Lord has promised me, that I shall not die, until I shall have received from the press this work, (the Vera Christiana Religio), which is now ready to be printed and for the sake of which I now undertake this journey; but if we do not meet again in the body, we shall meet in the presence of the Lord, provided we live in this world according to His will and not according to our own."**
* NEW CHURCH MAGAZINE, April-June, 1970, p. 40.
**Docu. I: 38, 39.

     In a brief note penned to Dr. Beyer, Swedenborg wrote: "I do hope that our Savior will sustain you in good health, preserve you from further violence, and bless your thoughts."*
* Docu. II: 379.
     Perhaps before leaving, Swedenborg took a fond last look at the little summer house in which he had written much of the precious manuscript he was taking with him. That summer house has been carefully preserved by the Swedish Government, and two hundred years after Swedenborg left it thousands of people still pass by it in the park of Skansen. In front of it they see on a bronze plaque a poem in Swedish which says:

I am a Summer-house which you pass by.
I once stood in the South in my Master's garden.
His angels filled me with harmony
And the Spirit World enjoyed being in my care.

A mighty researcher, a great prophet
Has used me as his simple cottage and home.
Here he saw the glory of the heavens;
Here was created a New Jerusalem.

Around the Spirit which has flown was I a shell.
Now stand I alone, with my grief.
But I was filled with harp and cymbal
When the Lord visited Swedenborg.

     (NEW-CHURCH MESSENGER January 23, 1954)

     (End of the Series)

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REVIEW 1970

REVIEW       N. BRUCE ROGERS       1970

     OLD TESTAMENT-NEW CHURCH. By Norman Ryder. The substance of a lecture delivered to the Ministers School, New Church College, 1968. (Mimeographed. Published by the New Church College, 1969.) Pp.27.

     In this relatively short work Mr. Ryder, a Conference minister - one of the few in the entire history of the New Church active in Hebrew scholarship-addresses himself to the accuracy of the Old Testament as it has been preserved in the various manuscripts still extant, and specifically to our view of that sacred text in the light of its history and in the light of the teaching of the Writings concerning it.
     It is, frankly, an interesting and provocative treatment, which on the face of it seems to challenge the view generally accepted in the New Church that, as the Writings claim, the Old Testament has been accurately preserved from the beginning as to its least "jot and tittle." Mr. Ryder opens by quoting from Apocalypse Explained 1085: 2, 3, to the effect that not one word or letter in the original text has been mutilated, and follows it with a statement of his own: "that the words and letters of our Lord's Word have indeed been 'mutilated,' and all sorts of errors, changes and amendments have occurred in the text. . . ." This he then supports by a review of the history and transmission of the text, with special attention to the variant traditions which have produced the editions we have today, which are not all in total agreement "even to the least jot or tittle."
     After this preface, as it were, Mr. Ryder then takes up the main body of his work: the text in the light of the Writings' doctrine concerning its preservation, Swedenborg's use of the text, and finally, a few suggestions as to how the text may be understood as the ultimate containant and support of the spiritual sense despite its variant readings. He cites the conclusion of the Rev. Samuel Noble in the early part of the last century, that statements in the Writings about the providential preservation of the Hebrew Word are founded upon earthly information and are not the result of revelation. But he asks: "To what extent can we follow Noble in this?" Of the answer, Mr. Ryder is unsure; although he does seem sure that Swedenborg was "apparently not concerned that [his edition of the Hebrew Word] was 'based on late and inaccurate manuscripts.'"

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It is, perhaps, this latter that leads him also to the conclusion that variants in the readings may not matter, that the internal sense would nevertheless remain the same; and in support of this he offers at least one very interesting example in regard to the meaning of "Dagon," the Philistine idol.
     Mr. Ryder's work is at the least interesting and worthy of examination by New Church students of the Scriptures. Its value lies not only in the treatment itself but also in the very questions it raises: the authenticity of the Hebrew text, and the apparent if small conflict between the statements of the Writings concerning its preservation and the history of its tradition. If there is a weakness, it is not in its challenge, but in the lack of any clear resolution offered; the more so because the subject touches on the area of people's faith, and is not simply a matter of purely disinterested scholarship. But perhaps the publication of this work will stimulate a reply; or perhaps Mr. Ryder will favor us with a sequel in further pursuit of the kind of resolution he has already suggested.
     N. BRUCE ROGERS
ADDRESSES UNKNOWN 1970

ADDRESSES UNKNOWN       Editor       1970

     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 Office of the Secretary, General Church of the New Jerusalem, Bryn Athyn, Penna. U. S. A. 19009. The names with their last known addresses appear below:

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

Mr. Alfred M. Glenn Bryn Athyn, Pa. 19009

Mr. George U. Naill, Sr.
B-16     Spruce Drive
Eastern Dawn Trailer Park
Langhorne, Pa. 19047

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

Mr. Richard Salinas
San Lorenzo 224-2
Col. Del Valle, Mexico D. F.

Mr. John J. Walker
120 Gorand Avenue
Englewood, N. J. 07631

Mr. & Mrs. Fred G. Wallen
2911 Sprague Drive
Orlando, Florida 32800

338


NEW CHURCH WORLD ASSEMBLY 1970

NEW CHURCH WORLD ASSEMBLY       Editor       1970


     
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. Subscription., 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.
     The New Church World Assembly to be held in London this month is the first of its kind. Although the International Swedenborg Congress of 1910 has been referred to as such an assembly, it was not, even though it was attended largely by New Church people. Its purpose was to celebrate the centenary of the Swedenborg Society, and this determined its nature and its program. July 1970 will be, then, the first occasion on which members of the various New Church organizations throughout the world will meet in the name of the Church and as members of it.
     It is eminently fitting that the World Assembly should be held in London where Swedenborg lived at intervals throughout his life, where the publication of the Writings was begun, where the organized New Church was first established, and from which the Writings spread to other countries. But what is the purpose of these meetings? What use may it be hoped that they will serve? It is no secret that members of various organizations differ in their concepts of the New Church, and of its place in and mission to the world.
     In a note from the Assembly Director published in our February issue it was said that one of the great achievements of this World Assembly will be that members of New Church organizations "will be meeting together in a spirit of charity and good will. If the Assembly achieves nothing more than that, it will have been worthwhile." It will indeed! But the spirit that will be generated in and by the Assembly is the spirit that will be brought to it. If all meet in charity, and with good will, the Lord will be enabled to bless His church abundantly.

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RESOLVING THE IDENTITY CRISIS 1970

RESOLVING THE IDENTITY CRISIS       Editor       1970

     Two of the most overworked words in the language are "crisis" and "confrontation." The church is in crisis, the Bible is in crisis, theology is in crisis, as are races and nations; and frequently the crisis arises from an unresolved confrontation. High on the list is the "identity crisis." There is a philosophy of life current according to which the only choices open to man are to drift without purpose from nothing to nothing through a meaningless span of years, or to determine from and for himself the ends that he will pursue, rejecting all standards and values that do not agree with his own desires.
     This philosophy is very attractive to the merely natural man, because what it really does is to make self the center and focus of every human relationship; and it is not surprising that it has a strong appeal for the young, with their natural desire for freedom. Many young people are searching for their identity, both as individuals and as a generation; seeking to be recognized as persons and to establish their own way of life. Unfortunately, the emphasis is too often not on fulfillment in society but on the dilemma of the individual, who sees himself in his separateness as alienated, lonely, lost, and even rejected.
     Yet the truth is that we do not find our identity in or from self. The Writings nowhere use the language of paradox more effectively than when they say that the more closely conjoined with the Lord a man is, the more distinctly does he appear to himself to be his own. This is so alien to the thought of the natural man, and so contrary to his love, that he can scarcely understand it. It seems to him that in conjunction with the Lord he would surrender his identity. This is what the Lord was referring to when He said: "He that findeth his life shall lose it: and he that loseth his life for My sake shall find it." But it takes wisdom to see and believe this, and spiritual love to desire it. It is only the man who is being regenerated who does not wish to be his own, but to belong entirely to the Lord, knowing that in so belonging he will find his true identity. For man is created to become a form of use, which he becomes in conjunction with the Lord, and in this is his identity.
READING THE WRITINGS 1970

READING THE WRITINGS       Editor       1970

     New Church men and women may find themselves dissatisfied with both the quantity and the quality of their reading of the Writings. Most reading is done by books, of necessity a few pages at a time; and one frequently hears of difficulty being experienced in absorbing what has been read.

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Because the Writings are Divine revelation their words are the Lord's words; and there may be a feeling that no word should go unpondered, since every word is filled with infinite meaning.
     If this makes for difficulties, these may he partly resolved if it is realized that since the Writings are a rational revelation they are to be read for rational ideas. The words need no more be attended to than are those of a speaker when we are intent upon his meaning. There may be further help in the suggestion that, without loss of reverence, the Writings may be read in various ways for different purposes. While they should always be read with care, they need not always be read in detail.
     Quiet, reverential, reflective reading is basic, but it may be varied. Many people have been trained in reading different types of material at different speeds; some have had specialized training in reading technical literature; and there would seem to be no reason why the techniques thus developed should not be adapted to the reading of the Writings. Thus a section, a chapter, or even an entire part of a book, may be read quickly for the general teaching. Illustrations and confirmations may be passed over quickly. If a real difficulty is met, reference to the index may lead to a later passage that will solve the problem, or throw more light on it. This will take time and practice. But even in the reading of the Writings the law holds good that man receives from the Lord according to his intelligence and determination.

     Nor is it necessary that the Writings be read only by books. In the Arcana Coelestia doctrinal articles are inserted between the chapters expounding Genesis and Exodus. A little study of the table of contents at the beginning of each volume will show that many of these inserts are in series, and the group of articles on a particular topic may be read consecutively with interest and profit. The same may be done with the doctrinal treatments subjoined to nos. 932-1228 in Apocalypse Explained. Topical reading courses of various lengths may be set up and followed. Thus the student who reads in turn the section on love towards the neighbor or charity in New Jerusalem and its Heavenly Doctrine, the chapter on charity in True Christian Religion, and the posthumous work, Doctrine of Charity, will be rewarded by a comprehensive view of the subject. Other suggestions could be offered, and the clergy would undoubtedly be glad to assist with advice. What is desirable is that we cultivate an imaginative approach, and vary or supplement our regular consecutive reading with other useful and interesting forms.

341


Church News 1970

Church News       Various       1970

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The seventy-third Annual Meeting of the Swedenborg Scientific Association was held on Wednesday, May 6, 1970, at Pendleton Hall in Bryn Athyn, Pennsylvania, with an attendance of 47 members and 24 guests.
     The officers and members of the Board were all re-elected or re-appointed for the coming year: President, Mr. Donald C. Fitzpatrick, Jr.; Vice President, Mr. Charles S. Cole, Jr.; Treasurer, Mr. E. Boyd Asplundh; Secretary, Miss Morna Hyatt; Editor, Mr. Edward F. Allen; Editorial Board, Mr. Lennart O. Alfelt, Mr. Donald C. Fitzpatrick, Jr., Mr. Kenneth Rose; Members of the Board, Right Rev. Elmo C. Acton, Mr. Lennart O. Alfelt, Mr. Edward F. Allen, Mr. Erland J. Brock, Mr. Charles S. Cole, Jr., Rev. W. Cairns Henderson, Rev. Hugo Lj. Odhner, Mr. Joel Pitcairn, Mr. Tomas H. Spiers.
     The Treasurer noted a threefold increase in book sales, which are now handled through the General Church Book Center.
     Professor Edward F. Allen in his report as Editor of the NEW PHILOSOPHY commented that while it is still behind schedule, he believed that what is published continues to come up to the high standards set in the long history of that journal because certain individuals have dedicated their time and other resources to this work. These individuals see the use of understanding the preparation of Swedenborg in the science and philosophy of his day, and of an affirmative understanding of the scientific and philosophical perspective of the Eighteenth Century. They are making an affirmative effort to understand the contributions of Swedenborg on the natural plane of science and philosophy. They are in the effort to understand the relation of these contributions to the manifest appearances of the philosophical in the Writings. Society today encourages specialization and efficiency rather than the broad perspective required by the above goals. The Editor thanked the contributors to the NEW PHILOSOPHY and also the Editorial Board, especially Mr. Lennart Alfelt for his practical help, his interest, and his constructive ideas.
     Mr. Fitzpatrick announced with pleasure the publication of the new book by Dr. Hugo Lj. Odhner, The Human Mind. This work is based on a series of articles which appeared in the NEW PHILOSOPHY in the 1950's under this title. Dr. Odhner has revised and enlarged the study into what should be a very important book.
     The President then introduced the speaker of the evening, The Rev. William R. Woofenden, pastor of the Church of the Open Word, in St. Louis. Mr. Woofenden is involved in the study of Swedenborg's philosophy at the graduate level, having done his master's thesis on the ethics of Swedenborg. His doctoral dissertation will be on Swedenborg's concept of causality. The title of his address was "Swedenborg and the Philosophy of Time." A brief write-up such as this cannot do justice to the closely-reasoned paper, nor can it convey the delightful manner in which the speaker carried along even those unfamiliar with this philosophical topic. He combined a lightness of touch with an earnestness that conveyed a sense of the importance of the subject-matter. An historical sketch included thoughts on the subject of time from the Psalms and from the Greeks and Romans: Zeno, Plato, Aristotle, Plotinus.

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Augustine summed up the difficulty of defining time. "If no one asks me, I know; if I wish to explain it to one that asketh, I know not." In the modern period, the concepts of Descartes and Newton were contrasted with those of Leibnitz. To Newton, time in itself is absolute and flows without relation to anything external. Leibnitz held space and time to be relative, an idea carried further by Einstein. To Locke, "Time is duration set out by measures." Kant's concept of time is psychological.
     The speaker listed four ways in which time has been considered: 1) What is time; 2) Static (tenseless) time versus Dynamic (tensed) time; 3) Temporal fatalism versus temporal freedom; 4) Psychological time versus Physical time. As to what is time, Aristotle's notion has been interpreted as being "that motion is an attribute of a substance, and time in turn is an attribute of motion." Some claim that the present always includes a little of the past and of the future, whatever is in one's mind at present. Others claim that the present is punctual. The Hopi Indians have no tenses in their language. They conceive of time as dynamic process. Swedenborg's Principia, unlike Newton's, did not include a definition of space and time, but in The Infinite there is a treatment of time and eternity. Time is related to velocity, which is an attribute of motion. Thus time is an attribute of an attribute of an attribute of a substance. Some have thought that Kant derived his ideas from Swedenborg, but he could just as easily have derived them from Aristotle.
     In his work The Five Senses, Swedenborg treats of the doctrine of order and degrees and discusses successiveness and simultaneity in nature. "Thence is space and time." Mr. Woofenden acknowledged the obscurity of this passage, but offered his own well-thought-out explanation. In the theological Writings of Swedenborg we learn that the idea of time cannot be together with the idea of eternity. The concept of time blocks any attempt to conceive of infinity and eternity. The angels do not know what time is, for the sun in heaven does not revolve and consequently does not produce years and days. Past and future for them are together. A thousand years is like a minute. Heavenly time is an appearance. Thus it is psychological.
     Mr. Woofenden noted an interesting point, that without the marks to indicate the vowels, Hebrew verbs are relatively tenseless-a fact that makes Hebrew peculiarly adapted to be the language of revelation in the Old Testament.
     Philosophers have characterized time as the mind of space and space as the body of time, and have called space- time the basic ingredient of nature. Swedenborg's concept of space and time is in the main stream of thought, but his idea is richer, for it involves good and truth as well as space and time. His concepts of space and time as treated of extensively in his works have yet to be evaluated as to their philosophical implications. Here is a field where research is needed and deserved.

     Mr. Woofenden had said that the aim of his address was to widen the horizon of his listeners and readers and to stimulate further reading on the subject. It is evident that the paper was stimulating, both to those who have given thought to this philosophical topic and to those for whom this is an entirely new line of thought. It carried forward the purposes of the Association by showing the relation between concepts in the works of Swedenborg and the philosophy of the present day.
     In discussing the paper Professor Edward F. Allen illustrated the importance of this concept in the history of philosophy and in understanding the relationship between the natural and the spiritual worlds.
     The minutes of this meeting, and the address, will be published in the July-September, 1970, issue of the NEW PHILOSOPHY. Those wishing to subscribe to this journal or to join the Swedenborg Scientific Association are cordially invited to write to Mr. E. Boyd Asplundh, Treasurer, Bryn Athyn, Pa.
19009.

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VISITORS TO BRYN ATHYN       Editor       1970



     Announcements






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345


REMEMBER ME, DO MERCY MENTION ME WITH ME 1970

REMEMBER ME, DO MERCY MENTION ME WITH ME       Rev. DONALD L. ROSE       1970

     
VOL. XC

AUGUST, 1970
No. 8

     "But remember me with thee when it is well with thee, and do mercy I pray with me, and make mention of me unto Pharaoh, and bring me out of this house." (Genesis 40: 14)

     The story of Joseph is an affecting one, and the figure of Joseph in the story is a beloved figure. There is a nobility about Joseph, a sincerity, an innocence. We are attracted to Joseph in his sympathy, as he says: "Wherefore look ye so sadly today?"* We are attracted to him in the story when he freely forgives his brothers and promises to care for them. "He comforted them, and spake kindly unto them."**
* Genesis 40: 7.
** Genesis 50: 21.
     In Joseph's love, in his forgiveness, and in his willingness to provide, we see the Lord Himself as He loves us, forgives us, and provides for us. And when we take this text from the fortieth chapter of Genesis in the spiritual sense, how meaningful it becomes. The words of Joseph to the butler are as the words of the Lord to us, and in the internal sense the story is most affecting. We see that a plea is being made, a series of pleas. "Remember me." "Do mercy I pray with me." "Make mention of me." "Bring me out of this house." In connection with the first phrase we read: "But remember me with thee. That this signifies the reception of faith is evident from the representation of Joseph, who says these things of himself, as being the Lord."* And how striking it is with the next phrase. "Do mercy I pray with me." The Arcana passage which unfolds this quotes a saying from Matthew.

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That saying begins: "I was hungry, and ye gave Me to eat: I was thirsty, and ye gave Me to drink"; and it ends with the phrase: "I was in prison, and ye came unto me." As Joseph speaks from the prison, the Lord says: "I was in prison, and ye came unto Me."
* AC 5130.
     We come to the Lord today in a service of worship, and we hear Him say: "Remember Me; have mercy with Me; mention Me; bring Me out of this house." What is involved in the first of these-"Remember Me"? The Arcana states that we are to be mindful of the Lord. This means to receive from the Lord the things which He teaches, the things of faith. It is even said that we must be "constantly thinking about the Lord, salvation, and the life after death."* But this "constant thinking" is explained. It is said that we can be remembering the Lord in this way, constantly thinking of Him, of salvation and of the life after death, when yet we are thinking of other things. Man can be "mindful of the Lord, even when he is thinking or speaking of other things, and also when he is discharging his public, private, or domestic duties."* The man, we are told, is not aware that he is then mindful of the Lord while he is in life's activities. For, it is said, this is something that "reigns universally" and is only perceived "while the thought is directed to it."
* AC 5132.
** AC 5130.

     There are times as now, in a service of worship, when our minds ought to be "directed to it." In our lives we should be filling our minds regularly with these things, for how can we be mindful of something of which we have no knowledge? We learn about the Lord, about salvation and about eternal life; and if we see these as they really are, then of course they will reign with us even at those times when we are not thinking of them. Everything we do is qualified by the truth about our life: that it comes from the Lord, that He is looking to our salvation, that the short life we are now living looks also to another life about which the Lord has revealed many things. And if, in this sense, we are mindful of the Lord, it will certainly influence the way we speak and act and feel. Indeed, it is said of those who are in this mindfulness that therefore "they do not think ill of the neighbor, and they have justice and equity in everything of their thought, speech and action; for that which reigns universally flows into particulars and guides and governs them, because the Lord keeps the mind in such things as are of charity."* The Lord thus forms the sphere of the man's life.
* AC 5130.
     Thus we can see how the first phrase, "Remember me," is bound up with the second, "Have mercy on me." When Joseph asks the butler to have mercy on him, it does not mean that the Lord asks us to have mercy on Him.

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The way it is rendered in the Writings is more suggestive of the internal sense-and is a more literal rendering of the Hebrew-"Have mercy with me." This is not to say that the idea of having mercy toward the Lord is not in keeping with the spirit of the phrase. Indeed the thought is there, and that rather startles us. The Lord is asking us to have mercy as imploringly as if He were, like Joseph, asking mercy on Himself. And our response is to say: "When saw we Thee an hungered or thirsty. . . . When saw we Thee in prison, and came unto Thee?" To which the Lord answers: "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me."*
* Matthew 25: 40.     

     The meaning of the phrase is, to have charity towards the neighbor:
a charity that is wise, a charity that comes from the Lord Himself. We are to join the Lord in His own love. "Have mercy with me." There is implied also a kind of pity towards the neighbor; for the Lord pities those that love Him, "like as a father pitieth his children." But surely, we say, only some need pity and mercy. Yet the passage says that the Lord's love towards the human race is mercy, "because all the human race is settled in miseries."* It is not condescending or patronizing to feel a sympathy toward all, for a charity of this kind "descends from the Lord's love"; and in our text the Lord is asking us to partake of it, as when Joseph says: "Have mercy with me."** Does this apply to the people we envy or resent? Does it apply to people more fortunate than ourselves, people who seem more capable of facing life than we do? Yes, it does. All people are in need of mercy! The Lord knows this, and so should we. Perhaps the most pitiful of all are those who are full of self-confidence and who do not feel a need for mercy. [The spiritual, as contrasted with the celestial, do not really see that they are in need of mercy. Their acknowledgment is that they are in need of "grace." This is true. We are in need of the unmerited kindness of "grace." But the real truth is that we all need mercy, and the celestial see this and ask for mercy.***] The self-sufficient and the conceited and the arrogant are surely to be pitied. The Lord pities them. "Thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched and miserable, and poor and blind and naked."**** All of the human race is "settled in miseries."*****
* AC 5132: 2.
** The Hebrew word rendered "kindness" in the Authorized Version is the word that is usually rendered "mercy."     
*** See AC 598, 981.
**** Revelation 3: 17.     
***** AC 5132:2.

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     The wise way to regard other people is to love them. That is the way we should regard our young people, and the way we should regard the old. This is not to say that we can rely on our natural sentimentality. The Writings here show that mercy can appear to be in those without charity, "but this is grief on account of what they themselves suffer, for it is shown toward their friends, who make one with them, and when their friends suffer, they suffer."* The text is not about our natural feelings for those with whom we identify ourselves. It is asking us to lift up our hearts to a true mercy on people. We can be merciful when we punish the guilty. The Lord invites us to a far-seeing concern for the welfare of others when He says: "Have mercy with Me."
* AC 5132: 2.

     The next thing Joseph asks is that he should be mentioned. "Make mention of me." The specific mention here is to be "to Pharaoh." "Make mention of me unto Pharaoh." Bearing in mind that Pharaoh represents the "interior natural," we recall that this plea is to the butler of the house. That is, this plea of the Lord is to that part of us which is signified by the butler, that it may make mention to the interior natural in each of us.
     Now the interior natural is that which receives ideas, ideas of truth and good, and it communicates immediately with the rational.* The "butler" refers to the sensuous things which should serve the mind.** When, in the story, the butler is not mentioning Joseph to Pharaoh we consider it a deplorable situation. He should mention him, and he is asked to mention him. That is, we are asked to have the things that strike upon our senses evoke true ideas in the mind, that we may be truly rational. When we look at the heavens, and the heavens do not declare the glory of God, then the butler has failed to mention Joseph. If the moon and the stars and the work of the Lord's fingers strike upon our senses, and we conjure up no idea of truth or of the Lord, then Joseph is forgotten. And is not this plea in the text, "Make mention of me to Pharaoh," one with the plea made in the Divine Love and Wisdom? Man is there urged to confirm himself in favor of the Divine from the "wonderful things'' that he sees in the animal and vegetable kingdoms. This section ends with the plea: Let everyone confirm himself in favor of the Divine. "There is no lack of material."*** As we read in our Lesson: "Examine any object [and say within yourself I all things are of the Divine wisdom."****

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If we consider the birds of the air, who are cared for by God, and if we ourselves partake of the benefits of creation and have no thought of the Lord, the Giver of all good things, then it is as if Joseph languishes in prison. The unthinking and ungrateful butler makes no mention of him.
* AC 5133.
** See AC 5072, 5077, 5165.
*** DLW 357 and preceding numbers.
**** DP 3.
     Note the application here to the acknowledgment of the Divine Providence. The Writings mention those who persist in a kind of thought which denies the Divine Providence. "As long as they are in that thought of theirs, they give heed to nothing else, whatever they may be seeing, hearing or reading."* Contrast this with what is said of those who "see" the Divine Providence. This seeing is a reflective thought, involving a raising of the mind to the ends of the Divine Providence, a wise contemplation in acknowledgment of the Lord. The spiritual man sees the Divine Providence in things great and small.* There is the element of choice in the way we interpret the things that happen in the world. We can do so with cynicism and fear. We can do it with trust and gratitude and wonder, responding to the words, "Mention me."
* DP 235.
** DP 182, 189.
     The Lord stands at the door and knocks. When we acknowledge Him and respond to Him, it is as if He were set free. Free to do what? Free to deliver us, and free to bless us the more! For He will not impose His blessings upon us. We must be willing, and, as it were, allow Him. He says: "How often would I . . . and ye would not."*
* Luke 13: 34.
     And when He is free to act in our minds and free to act in our hearts, then we know true faith and charity, and know a release from imprisonment. Since this release is willed and sought after by the Lord, therefore He implores us: "Remember Me. Have mercy with Me. Mention Me, and bring Me out of this house." Amen.

LESSONS:     Genesis 39: 21-40: 15. Luke 12: 22-37. DP 3.
MUSIC:     Liturgy, pages, 521, 465, 501.
PRAYERS:     Liturgy, nos. 26, 139.
VISITORS TO BRYN ATHYN 1970

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     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.

350


LORD 1970

LORD       Rev. ELMO C. ACTON       1970

      (Delivered at the First Session of the Twenty-fifth General Assembly, Bryn Athyn, Pa., June 16, 1970.)

     "The Lord God Jesus Christ reigns, whose kingdom shall be into ages of ages."
     The need for the proclamation of this Gospel is the whole reason for the existence of the New Church as a body distinct and separate from all bodies of the first Christian Church. Nowhere else in the world is there a church dedicated to the preaching of this evangel. The True Christian Religion 108 declares that its principal object is to show that the Divine Trinity is united in the Lord-the Lord Jesus Christ. The Writings, in which the Lord has made His second coming, are a revelation of the Lord Jesus Christ. They are the "glory in the clouds"; they are the spirit of truth which leadeth unto all truth; in them we are shown plainly of the Father. Therefore, to proclaim the Gospel that the Lord God Jesus Christ reigns is to learn, and publicly to announce, the Divine truths revealed in the True Christian Religion. For all the truths therein proclaim His kingdom and declare Him to be the one only God of heaven and earth. "The New Church is the crown of all the churches which hitherto have been in the world, because it will worship the one visible God, in whom is the invisible God, as the soul is in the body."* The first universal of the faith of the new heaven and the New Church is "that God is one in essence and in person, in whom is the Divine Trinity and that the Lord God the Savior, Jesus Christ, is He."**
* TCR 787.
** TCR 1.     
     The Lord Jesus Christ! Jesus and Christ are the two most holy names of the Lord, for they reveal the Divine qualities which are the Lord, Jesus signifying the Divine love or good, and Christ the Divine wisdom or truth. And the two names together reveal that God is the Divine good of love united to the Divine truth of wisdom. These as received by man are the good of love and charity conjoined with the truth of faith. These two are named the complex of all doctrine and of all worship.*
* AC 3004-3011.
     In every new beginning of the church a new quality of God is revealed and this quality is designated by a new name. In general, the ancient churches knew God as J'Howah (Hebrew-Jehovah); the Christian Church as Jesus Christ; and, I believe, the new name to the Church of the New Jerusalem is the "Divine Human"-the Lord as God-Man.

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In the Invitation to the New Church, No. 53, we read: "As we now have one God in the Church, who is God-Man, and Man-God, this Church is called the Crown of all Churches." God-Man is the Lord in His Divine Human, the Lord God Jesus Christ.
     This name, "Divine Human," in a sense, was what inspired the reception of the Heavenly Doctrine in England and from there in the world. The following event took place in 1773 or 1774 and is described by Samuel Noble, in a memorial address for John Clowes in 1831 delivered at the New Jerusalem Church in Cross Street, Hatton Garden, London. He says:

     "When he was one day about to set out to spend some time at the house of a friend who lived at some distance in the country, in passing out of his study to mount his horse, he threw open the book which had so long lain untouched upon the table,* when his eye caught the words "Divinum Human urn" (Divine Human). He merely thought it an odd sort of phrase-read no further-closed the book-and rode off to his friends. He awoke next morning with a most brilliant appearance before his eyes, surpassing the light of the sun; and in the midst of the glory were the words "Divinum Humanum." He did not then recollect having ever seen those words before; he thought the whole an illusion-rubbed his eyes, got up, and made every effort to get rid of it; but in vain. Wherever he went, or whatever he did, all day the glorious appearance was still before him; though be spoke of it to no one. He retired to rest at night, and fell asleep. When he awoke the following morning the words "Divinum Humanum" encircled by a blaze of light still more glorious than before immediately flashed upon his sight. He then recollected that those were the words which he had seen in the book on his table at home. He got up, made an apology to his friend, and took an abrupt leave; and, in his own words, no lover ever galloped off to see his mistress with half the eagerness that he galloped home to read about Divinum Humanum. He speedily perused the whole book; but his feelings and convictions on reading it are best described in his own words. In a paper he left behind him he says: 'The delight produced in my mind by the first perusal of the work entitled the Vera Christiana Religio no language could fully express. In proceeding from the chapter . . . on the Creator and on creation, to the succeeding chapters on the Redeemer and redemption, on the Divine Trinity, on the Sacred Scriptures or Word of God, on the Decalogue, on Faith, on Charity, on Free-Will, on Repentance, on Reformation and Regeneration, on Imputation, on Baptism, on the Holy Supper, on the Consummation of the Age, and on the Advent of the Lord, it seemed as if a continual blaze of new and recreating light had been poured forth on my delighted understanding, opening it to the contemplation of the sublimest mysteries of wisdom, in a manner and degree, and with a force of satisfactory evidence, which I had never known before!'"
* This work referred to in this account is the True Christian Religion, a copy of which, at the advice of a friend, he had purchased some months previously, and had put aside. Docu. II: 1166.

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     The New Jerusalem and its Heavenly Doctrine declares: "The supreme doctrine of truth Divine is the Lord's Divine Human, and hence supreme among the doctrines of the Church is that His Human is Divine." For the principal and fundamental of all things in the church is thought concerning God that He is one; that He is Man who is the Lord Jesus Christ.
     A man's idea of God makes the inmost of his religion and everything of it is qualified by that idea. So the teaching is given that every man chooses his place in the spiritual world according to his idea of God.
     To the natural man this seems an abstract, arbitrary and unrealistic teaching. But it must be understood that man's ideas are formed by his loves. It is not said that a man's spiritual state is according to his knowledge of God, but according to his idea. Man's ideas are determined by his loves, so that the same cognitions in different men may excite opposite ideas. Nevertheless, a good love cannot arouse true and becoming ideas unless there are present in the mind genuine knowledges; for no truth as knowledge ever inflows from within. Love can form its ideas only from those knowledges that the mind has received from without through reading, learning and experience. Hence the necessity of Divine revelation that man may learn genuine knowledges concerning the nature of God.

     This is eminently true as it refers to the quality of God. The purpose of Divine revelation is to reveal to man those knowledges from which he may form, through a life of shunning evils as sins against God, true and becoming ideas of the Divine Being; form ideas that will become the inmost source and spring of his every word and work. It is a matter of reason that the finite cannot, of itself, comprehend the Infinite, but the Infinite can reveal itself to the finite and present itself in genuine appearance of truth accommodated to man s comprehension.
     The first and most essential reason why the Word has been given is to reveal the nature and the quality of God-to make God known. No one can believe in and love an unknown God, an abstract first cause, an impersonal force (even though that force be conceived of as unbounded love) or an omniscient intelligence. The Word reveals that God is Man. This is the essence of the announcement, "The Lord God Jesus Christ reigns," and it is fully revealed in the doctrine of the Divine Human.
     The Writings insist on this over and over again, saying that every idea of God that is not founded upon thought of Him as Man falls down into nature and leads eventually to naturalism and atheism. As in Arcana Coelestia 8705; "If anyone without an idea of Divine Man thinks of the Divine itself, he thinks indeterminately, and an indeterminate idea, is no idea; or he conceives an idea of the Divine from the visible universe without an end, or with an end in obscurity, which idea conjoins itself with the idea of the worship of nature, and also falls into nature and becomes no idea . . . .

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All conjunction requires an object and the conjunction effected is according to the quality of the object." For quality can only be derived from form.* Substance, unless in a form, is an ens ratione (a mere thing of reason that vanishes into nothing). Therefore, unless an idea is formed of God as primal substance and form, and of His form as the Human form itself, man can have no other conception of God than as the nature of the universe in its first, that is to say, as its expanse, or, as concerning emptiness or nothing.**
* TCR 53.
** TCR 20.

     The idea of God as Man has been implanted from heaven in every nation throughout the world, for there is an influx into the souls of men that there is a God and that He is one. The Writings lament that it has been destroyed in Christendom,* and they add this most interesting truth: that those who have extinguished it through self-intelligence prefer an invisible God, while those who have destroyed it by a life of evil prefer no God.** In either case the denial of the Lord as God-Man is the origin of the materialism and atheism that is so widespread in the Christian world, especially among the learned. This fact is a powerful confirmation of the Divinity of the Writings, for they reveal that agnosticism and atheism reigned interiorly, especially with the learned in Christendom, at a time when few dared object openly to acknowledge it.
* AE 1097.
** HH 82.
     Doubt and denial concerning the existence of God, and especially of Him as Divine Man, although inmostly originating in the love of self and the love of the world, commenced in the Christian Church with the denial of the Divinity of the Lord's Human and it was set and confirmed in the Athanasian Creed by the doctrine that three persons constitute one God. This event the Writings identify with the fall of the first Christian Church. From that time the Word became a closed book, for it was no longer searched as a source of enlightenment concerning the nature of God and the spiritual truth of His kingdom, but only as a book for civil and moral life. The nature of God was fixed in a static formula, the understanding of which was declared to be a mystery that must be accepted on faith.

     In Providence, the word, person, was introduced into this Creed, although it does not occur in the Gospels or in the Epistles in reference to God. By God's being named a person the idea of God as Man was preserved with the simple in heart and faith.

354


Apocalypse Explained 1109 says: "It was of Providence that they are called persons, for a person is a man, and a Divine Person is God Who is Man." And Divine Love and Wisdom 12: says "The common idea in Christendom concerning God is that concerning Man because God is called a Person in the Athanasian Doctrine of the Trinity."
     A church is continually developing in its understanding and perception of the nature of God. When this doctrine becomes a static formula the church is spiritually dead, or, when the church no longer searches the Scripture to receive enlightenment from the Lord on this most holy and practical doctrine of all doctrines, it can no longer perform its spiritual use. In the early days of the New Church in England the doctrine of the Divine Human was intently studied and discussed. The first sign of the decline of the church is when its interest in entering into an interior understanding of this doctrine begins to flag.
     It is significant that some Christian theologians have seen the effect of the Athanasian Creed upon the church, as for example, Paul Tillich, in his three volume work on Systematic Theology, Vol. 3, page 290:

     "After the sixth century this dogma (the trinitarian doctrine) could not be changed any further. Not even the reformers attempted it, in spite of Luther's biting criticism of some of the concepts used in it. It had become the politically guaranteed symbol of all forms of Christianity and the basic liturgical formula in all churches . . . it became a powerful weapon for ecclesiastical authoritarianism and the suppression of the searching mind." And further from Tillich: "Will it ever again be possible to say without theological embarrassment, or mere conformity to tradition, the great words, 'In the name of the Father, and of the Son, and of the Holy Spirit . . . [later] . . . I believe it is possible, but it will require a radical revision of the Trinitarian Doctrine and a new understanding of the Divine life and spiritual presence."

     The vision and understanding to bring this about is Divinely revealed in the Writings, and it is our privilege and duty to proclaim it to the world. Until the truths therein revealed concerning the Divine Human are known and accepted, it will not be possible.
     A further effect of the perversion of the doctrine of the Lord is that all genuine spiritual good and truth are destroyed and, as the Writings say, then "the good that is brought forth by a moral life is regarded as spiritual good itself."* Tillich also seems to have noted a similar result of the Athanasian doctrine, for he says: "It reduced Protestant Christianity to a tool for moral education, accepted by society for this reason."**
* TCR 754.
** Vol. III, page 291.

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     In the doctrine of the Divine Human, the kingdom of the Lord God Jesus Christ is revealed, and when that doctrine is understood in increasing light and applied to the life of the man of the church, His kingdom reigns. The essence of the doctrine is that in the Lord Jesus Christ is the Divine Trinity of Father, Son and Holy Spirit: soul, body and operation: that He is the Infinite God of creation, one in person and essence, God-Man and Man-God. This means that only in our Lord can God be known, worshipped and loved. "The only-begotten Son who is in the bosom of the Father, He hath declared Him."
     God is Man, not a Man, but Man, the only Man and that Man is Our Lord Jesus Christ. This truth is the "stone which the builders rejected" and which in the New Church is to become the "head of the corner."
     In order to see how God is Man it must first be realized that man from himself cannot but create a god in his own finite likeness. The finite cannot reach to the Infinite, but the Infinite can disclose itself to the finite. This is done in Divine revelation. When, then, man is faced with the question, How is God Man? the Writings advise him: "My friend, go to the God of the Word, and thus to the Word, and so enter through the door into the sheepfold . . . and you will be enlightened."* And when in the New Testament man is confronted with the problem of how Father, Son and Holy Spirit make one God, the True Christian Religion says: "Reason left to itself is incapable of seeing. What then is to be done? There is no other way than for man to go to the Lord God the Savior, and under His auspices to read the Word, for He is the God of the Word; and man will then be enlightened and will see truths which reason also will acknowledge."**
* TCR 177.
** TCR 165.

     Anyone who reads the Word with an open mind sees God revealed therein as Man and the more interiorly he understands it, the clearer becomes his vision of a Divine Man. Yet from the letter alone there are still many finite and unsuitable ideas that adjoin themselves to his thought. Concerning this, the Arcana Coelestia reveals this most enlightening truth: "The sense of the letter is such as to separate what the internal sense unites; and this for the reason that the man who is to be instructed from the sense of the letter cannot have an idea of a one, unless he first has an idea of more than one; for a one with man is formed from many; or what is the same, from successive things is formed that which is simultaneous. There are many things in the Lord, and all are Jehovah."*
* 3035. See also SS 55.

356



     A one or whole composed of no parts or particulars has no existence and vanishes into nothing. So our first thought of God as Man must be composed of indefinite, particular, human qualities. The teaching in the Writings is "that in God-Man infinite things are one distinctly," or, distinguishably.* And "distinguishably" is defined as what can be separated in thought but not in operation. We learn of the qualities of God as if they were separate and distinct in Him, and we acquire our knowledge of them successively. Gradually we come to see more and more clearly how they are distinctly one in Him. And as our thought of God is enriched by cognitions and truths from the Word and receives light from a spiritual affection of them, we more clearly see how God is Man. For "all things from the Word are Divine, and Divine things taken together are God."** Thus, from the Word we learn of God's mercy, compassion, love, wisdom, foresight, Providence, omniscience, omnipotence, omnipresence and indefinite other qualities, all as if they were separate in Him; as if He acted at one time from one or several and at another time from others. We are thus prepared to see how in Him they are one; how in every Divine act they are simultaneously present. Thus not that He is a Man but that He is Man-whole Man, the Only Man, and that we are men only in so far as we receive human qualities from Him.
* DLW 17.
** AE 1098: 2.

     All our thought of God as Man must come to rest in our Lord Jesus Christ. One of the principal reasons for God's incarnation was to reveal Himself as Man, and to restore to finite man a knowledge of those qualities which make him truly Human. The teaching is given that the Lord came when there was no longer a man upon earth or no longer anything celestial and spiritual among men.* The Lord by His advent not only revealed Himself as Man, but also restored to men upon earth the ability to receive the human from Him. He, by this advent, took on a human and revealed what qualities in that form make it truly Human. But more than this, He showed that it was His form and the only door of entrance to a knowledge and love of Him.
* AC 3398.
     For this purpose, and to this end, it was essential that He be conceived and born of a Divine seed. Belief in the Virgin Birth is not a matter of choice- it is essential to the acknowledgment of the Lord Jesus Christ as God-as Divine Man. The human by which Jehovah sent Himself into the world was His body and the only body in which He could dwell with man and reveal His infinite love and wisdom.
     Hear the testimony of the Writings on this most essential truth: "The Divine of the Father is the soul of His Human, and the Human is His body . . . this arcanum is from the Lord Himself for those who will be of His New Church."*

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"The Lord had by conception a Divine esse of life of Jehovah, and a like esse of life had existence in Him by union."** "The Human of the Lord is Divine because it is the Human of Jehovah."*** "The Divine itself, which was the Esse of His life, formed the body to its likeness, thus, to its reception, even to this that all things were forms of Divine love."****
* TCR 154.
** AC 2649.
*** TCR 188.
**** SD 4845.
     The seed from which the Lord was born was Divine truth from Divine good and the body which was born of Mary was the body of the Father- the body of the Divine love . . . . Only in a body so formed could the Divine dwell and reveal itself. "No man hath seen God at any time, the only begotten Son, who is in the bosom of the Father, He hath declared Him." Because the Divine love, Jehovah, was the Father of His Human, even as to the body, the Lord said: "He that seeth Me seeth the Father." By glorification the Lord, even as to His body, became one with the Father thus showing that the human form is His eternally. "In Him alone," our revelation says, "there was a correspondence of all things of the body with the Divine-a most perfect correspondence, infinitely perfect, giving rise to a union of corporeal things with Divine celestial things, and of sensual things with Divine spiritual things; and thus He was perfect Man, and the only Man."* So that since the glorification we are told not to think of Him as human, but as the Divine love in Human form, that is, in the form of the Divine truth of the Word. This is the doctrine of the Divine Human-that in our Lord Jesus Christ God is Man and Man is God.
* AC 1414.

     But the question still arises, how can we think of God as Man and at the same time think of Him as Infinite and Uncreate?
     In our external thought we are to think of Him as Man in figure and shape. Arcana Coelestia 7211 reveals that, ". . . unless in heaven they had in respect to God the idea of a human shape, they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or by love." We are told that the inhabitants of all the earths in the starry heaven worship the Lord as Man. Also we are admonished not to think of the Lord as the sun of heaven, because He is a Man within that sun. The Lord showed Himself as complete Man to His disciples after His resurrection. Furthermore, the Lord Himself, as a Man and in Person, appeared to Swedenborg and called him to the office of revelator.

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The twelve disciples who had followed the Lord in the world were chosen to announce His second coming because they, above all others, could testify that He whom they had known as a man upon earth was the one God of heaven and earth. In the Writings we are told in detail how God is Man. "God is perfect Man, in face like man and in body like man, with no difference as to form but only as to essence."* "God . . . being a man has a body, and everything pertaining to it, that is, a face, breast, abdomen, loins and feet; for without these He would not be a Man. And having these He also has eyes, ears, nose, mouth and tongue; also the parts within man, as the heart and lungs, and their dependencies, all of which taken together make man to be man. In created man these are many, and regarded in their details of structure are numberless; but in God-Man they are infinite, nothing whatever is lacking and from these He has infinite perfection."** ". . . It would be impossible for man to acknowledge God and anything belonging to Him, unless God had manifested Himself in a personal human form."***
* AE 1124.
** DLW 18.
*** Coro. 18.

     The general spiritual and natural law which necessitates thought of God as Man is: that an essence cannot be known except in its own proper form. Predicates cannot exist except in their own subject. Every substance must be in a form. Think of love and wisdom apart from their subject, man, are they anything? Hence Divine love and Divine wisdom can be known only in and through their subject which is Divine Man. This is not a convenient and, as it were, artificial form in which to conceive of Divine qualities; it is the only door, for the human figure and form with all their attributes, correspondentially present to view the qualities which make up their essence. This is why the rock upon which the church rests is the acknowledgment of the Lord on earth as the Son of God. The Son is the body of the Father-the Infinite Divine love presented to view in its own Divine form. "The form of wisdom is man; and because man is the form of wisdom, he is also the form of love, mercy, clemency, good and truth, because these make one with wisdom."*
* DLW 286.
     In several numbers in the Writings is given a teaching that is apparently directly opposite to this. As in Arcana Coelestia 3869: "It is known that Jehovah has not ears, nor eyes like man, but that it is some attribute of the Divine that is signified by the ear and eye, namely, infinite will and understanding; infinite will is providence and infinite understanding is foresight; these are understood by ear and eye in the supreme sense, when they are attributed to Jehovah." In Divine Love and Wisdom 285: " . . . His Human body cannot be thought of as great or small, or of any stature . . . ." And in Heaven and Hell 85: The natural man concludes, "that if God were a man He would be as large as the universe, and that if He ruled heaven and earth it would be done through many others, after the manner of kings in the world."

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     The resolving of these apparently opposite teachings is given in Apocalypse Revealed 611: "Think of God from His Essence and from this of His Person, and not from His Person and from this of His Essence, for to think of His Person from His Essence is to think spiritually even of His Person." Again we are admonished, in Divine Love and Wisdom 285: "Bring your thought into the angelic idea concerning God, that He is Man (Homo), and remove, as far as you are able, ideas of space, and you will approximate to the truth." Divine love and wisdom are man, and the human figure is their ultimate form. When we view the human form in the light of correspondence or use, we see its particular parts as love and wisdom in form; in the only form in which they can be truly seen. In this light we can see God-Man in every form of creation and the sight of His Divine love and wisdom is presented clearly to view, unlimited by the forms in which it appears. Thus "the Lord's Human, after it was glorified or made Divine, cannot be thought of as human, but as the Divine love in Human form."*
* AC 4735.

     These dual teachings also reveal the change that must take place in man's thinking before and after the opening of the rational mind. In childhood and early youth man thinks naturally, and his idea of God's essence is formed from His person. It is qualified by the things of time, space and person. But when the rational is opened in young manhood there must be an inversion of his thought and he must learn to think of God's person from His essence. This sometimes requires great effort, for his proprial loves continually tend to hold his mind in natural thought. This inversion of thought is frequently attained only after victory in spiritual temptations. For if the spirits acting by means of his selfish and worldly loves can limit his thought of God's essence to His person, they can then cause him to attribute to that person his own selfish lust and desires and thus create a god according to his own likeness, or else, thinking from person, cause him to deny God as Man, and finally to sink into agnosticism or atheism.
     As we are not to think of the Lord from person, so we are not to love the Lord as to His person.* Thus: "Those who think only naturally . . .think that the Lord is to be loved as to His Person . . . but those who think both naturally and spiritually perceive and, from perception, think that both an evil man, as well as a good man, can love the Lord as to Person."

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"For to love the Lord as to Person and not as to use is to love the Lord from oneself."** "Loving the Lord as to Person is loving the good in Him toward us, and of this He says, 'If ye love them which love you, what reward have ye, do not even the publicans so?'" Therefore, "In heaven, loving the Lord does not mean loving Him in respect to His person, but it means loving the good which is from Him, and to love good is to will and do good from love."*** Or, "To love the Lord is not to love Him in respect to His Person, but to live according to His Commandments."**** "He that hath My commandments, and keepeth them, he it is that loveth Me."
* Wis. XI.
** Wis XIII.     
*** HH 15.
**** AE 433: 2.
     To love the Lord is to learn of His essence from the truths of His Word, and to receive His essence by a life according to those truths. From this thought and life, we can see how the doctrine of the Lord must ever be developing and growing in a living church. It must never be static-confined and bound up in a dead creedal form. The doctrine of the Divine Human is the supreme doctrine of the church, and the most practical, for every word in the Writings is inmostly a part of it, and taken together they are the Divine Human, so that when we learn and live that truth we are in the Lord and the Lord is in us. This is the end of creation: "I pray . . . as Thou, Father are in Me, and I in Thee, that they also may be one in us."*
* John 17: 20, 21.

     We can also see that what is human is from the Lord alone. We do not put on the human from without, we receive it from within from Him who alone is Human. The great fallacy of modern thought is the idea that man becomes human from heredity, environment and education; that these are the only things that distinguish him from the brutes. But the Writings teach that man is human because he has a superior degree of life that is receptive of and reactive to the Divine of the Lord. By heredity, environment and education, the lower degrees of his life are opened to receive from the Lord, from within, what is truly human. And he becomes increasingly more human as, by a life according to the commandments, he more fully receives the human from the Lord.
     "The Lord Jesus Christ reigns." The reception of what is human by the man of the church is not in the past; it is ever in the present, and this just in so far and as long as he shuns evils as sins against God. "His kingdom shall be into ages of ages." We can never say, in spiritual thought, His kingdom has been established, but only that it shall be, for the perfection of His living church, in heaven and on earth, shall never cease, it goes forward into eternity.

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     (Discussion of Bishop Acton's Address)

     Bishop Willard D. Pendleton said that we had been privileged to hear a powerful and profoundly thoughtful doctrinal address. He noted that nowhere else except in the New Church could such an address be given, because the New Church is founded upon a new concept of the Lord.
     The Rev. Norbert H. Rogers thanked Bishop Acton and spoke of the tendency of man to think of God in terms of the natural. This brought to mind the tendency which we seem to be fighting of the God is dead theory. This is the result of the tendency of man to think of God from his forefathers instead of going to the Word and forming his own idea of God, thinking from essence to person.
     The Rev. Daniel W. Goodenough noted that it was particularly fitting that our first session be devoted to the doctrine of the Lord. A great deal is said about the good of life, but the good of life by itself is not enough. The good of life, or a good moral life, if the Lord is not in it, is nothing. Our direction should be towards the Lord. The Lord is in our life only if we look to Him, think about Him, and see Him. It is significant that man's place in heaven is according to his idea of God, not his good of life. We should not think of the Lord simply as a human, but as the Divine love in human form. What does that mean? We must think about every word in that phrase. He expressed the hope that in our discussion we will look to the Lord above all things, both as individuals and as a church.

     The Rev. Louis B. King observed that true wisdom is part of simplicity, and that all of the complicated doctrines of the New Church center on the concept of the Lord as a Divine Man. He noted that many of us are discouraged with how little reception there is in the world of the church's doctrines. Bishop Acton's treatment of approaching the Lord from Essence to Person showed that one must love the person first, then there is an inversion, so that the human mind can see the Lord as the visible God. There must first be an affection for Him as a person, which is the reason for family worship. Many of our friends in the outside world in a state similar to our children have an affection and desire to see the Lord, but no rational body of truth from which to form their ideas. He mentioned he had been taking young people from the High School in Glenview to visit theological seminaries. The young priests had avoided explanation of the Trinity. They seem eager to grasp at what they believe is the concept our children have that the Lord Jesus Christ is the one God. One Episcopalian priest said that when he prays, he thinks of Jesus Christ. Finally Mr. King urged that we not worry about spreading the church as such, but find someone whom we admire and give them, with the conviction of our lives and affections, the concept of the Lord Jesus Christ as a Divine Man.
     Mr. Kent Doering stated that we are going through a drastic revolution, which many of us feel. He reminded us that the New Church offers the only positive view of the Divinity of the Lord Jesus Christ. Everything else seems to be a negative approach. He pointed out that views such as those of Tillich said one should approach the Lord as something He is not. He felt thankful to the Writings for their positive concept of the Lord Jesus Christ. When we have doubts (and not one young person doesn't have doubts), when the going gets rough, there is a positive faith you can come back to. He thanked Bishop Acton for reiterating that positive faith.
     Mrs. Raymond David said that, being isolated, they were concerned about reaching the simple around them, who are not intellectual. She was very impressed with how Clowes was led to the church.

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It is really the Lord who leads others into the church, and He chooses His own methods, but we also must spread what we know by whatever ways the Lord seems to tell us. She said it was so moving to see so many dedicated to the church and realize that each of us sees the Lord a little differently, yet this is what makes the Gorand Man.
     Mr. Elmer Simons said he was especially attracted to the thought that most laymen feel that study and understanding of the Lord should be left to the gray bald heads on the front step. The Word was brought back to people by Martin Luther, and we must not be afraid to study. Hearing a paper like Bishop Acton's makes one feel that maybe there is something he too could learn for himself that he needs to learn because of the teaching that a man is placed in heaven according to his idea of God.
     Mr. Robert Miller declared himself a self-propelled convert to the New Church, who had previously been a sucker for various seers. He said that there are more new churches around than we realize whose members are also searching for the nature of the Lord as to the idea of Essence to Person. He suggested that if we phrased questions and opened conversations with many people, we would be surprised at how many of them have given more thought and study outside of the churches to which they belong.
     Bishop Elmo C. Acton said he wanted to emphasize one point, particularly calling to the attention of the young people. We are bombarded today with the fallacy that the human is put on from without. He stressed the truth that the Lord alone is Human, and it is only that which we receive from the Lord that makes us human.
Bishop Willard D. Pendleton concluded by pointing out that the human is put on by means of education, and that all instruction is an opening of the way for the human to descend from the Lord from within.
TRUE CHRISTIAN RELIGION IMPUTATION 1970

TRUE CHRISTIAN RELIGION IMPUTATION       Rev. FRANK S. ROSE       1970

     "Imputation" is a word that seems to need a careful dusting before it can be used. Its meaning is not really clear to the modern reader, and seems only to carry overtones of remote and largely irrelevant Christian theology, even though in the development of that theology imputation held such a key position that if it were removed it would bring the whole structure down in ruins, like the temple destroyed by Samson. In plain language, "imputation" means "credit or blame," the traditional Christian view being that all men are blamed for the sin of Adam, and take credit for the Lord's victory over the hells. The sin of Adam was said to be imputed to all his descendants, to be removed only by an imputation of the merit and righteousness of Christ.

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Human reason cries out at the unfairness of this, blaming people for evils they have not committed, and cannot understand how God could be so easily deceived as to think that because these same people have faith in the vicarious atonement of Christ their evils are instantly wiped away and they are clean.
     This gives but a brief impression of the frenzy that invaded Christian theology from the time they agreed, by vote of a Council (Put no faith in Councils!) to divide the Godhead into three Persons each of which singly was God while still preserving the idea that there is one God. The doctrine of imputation was linked to this, as giving separate functions to these three Persons.* The blatant falsity of this view was softened by the later emphasis on the importance of the confessional, and of good works, so that the Roman Catholics have been protected from the implications of this doctrine. And what are the implications? 1) That since man is blamed for the sin of someone else, he is powerless to recognize evils in himself or take effective action against them, and 2) that since he is given a simple formula for acquiring a Divine credit, not properly his, religion is reduced to a matter of "believe and be saved."
* TCR 633.
     The essential question of imputation troubles people as much as it ever did, but few these days are prepared to accept guilt for evils they have not committed, or put much stock in an imaginary credit balance. It is with some relief that the modern reader finds that it is impossible to transfer credit or blame from one person to another. "The soul that sinneth, it shall die."* This relieves him from an oppressive and useless sense of guilt, as well as from the intolerable burden of trying to live up to an imaginary state of perfection. But the concept of credit and blame is still very much alive in the hearts of people, and will not be removed by a revision of theology or by the art of psychiatry.
* Ezekiel 18:4.
     We can rejoice that people can come to know human nature well enough not to be burdened with shame for things that are normal and orderly. Unnecessary feelings of guilt are destructive of human freedom and happiness, and ought to be laid aside. Indications are that people seek the other extreme, and like to feel that anything they do, as long as they are honest about it, is good. They may enjoy the pretense, but they may live to find that a false sense of one's own goodness is just as dangerous and unrealistic as a false sense of shame.
     Here are a few facts:

     1) Everyone has his own life.
     2) His own life remains with everyone after death.
     3) The evil then experience the penalty of their evils, and the good discover the benefits of good.

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     After death people are free to be themselves. In fact, they are not free to be anything else. Having acquired certain characteristics on earth, they have to live with themselves and with those like themselves after death. If they enter the spiritual world selfish, intolerant, greedy and unprincipled they will not be able to conceal their quality from others. Instead they openly seek out companions like themselves, and live the life they consider to be heavenly.
     "The imputation of evil after death does not consist in accusation, blame, censure, or in passing judgment, as in the world; but the evil itself effects this. For the evil of their own accord separate themselves from the good, because they cannot be together; the delights of the love of evil are averse to the delights of the love of good.*
* BE 110.
     There is nothing vindictive in this. It is not that the Lord says:
"You had a chance to choose a better life on earth, but instead this is the sort of person you wanted to be, now you must live with it." The Lord never imputes evil, but always leads people as much as possible away from their own folly. He strives with them, but never to the point of taking away their freedom, or forcing them to be something they do not want to be. On earth they have freedom of choice. After death they have the freedom to be themselves, since the Lord knows that it would be impossible to change their character without destroying everything. they have.

     The Lord leads those who try to live up to their religion and "under Divine auspices providentially withholds them from any imputation of guilt, to the end that they may be saved; for every man is born for heaven and none for hell; and everyone comes into heaven from the Lord and into hell from himself."*
* CL 350.
     This is hard for people to take, and time and again the suggestion is made that either hell does not exist, or else is only a temporary state. The argument is that a merciful God would not allow hell to exist. But the Lord's mercy is such that He allows created man to receive Him or reject Him, and will not impose heaven on those who reject it, since He knows that this would cause greater torment than hell itself! Why not change them, and make them enjoy the life of heaven? This cannot be done because it is impossible, and it is impossible because it is contrary to order.* If it were possible, the Lord would willingly transfer His good to man, but it cannot be done. Consider any Divine quality, and imagine having man share it.

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Can man have any essential part in creating or maintaining the universe, or in redeeming the human race? If these qualities were to enter into finite man, they would burn him to a cinder.**
* AC 8700.
** TCR 641.
     Of course the Lord does allow man to receive His qualities-not as they are in Him, but as they proceed from Him. It is possible for people to be affected by the Lord's love. They can enjoy its warmth, and respond to it, like flowers gladdened by the sun but totally incapable of being a source of energy like the sun.
     "For nothing of the Lord can be imputed to man; but salvation can be awarded him by the Lord after he has seen and acknowledged his sins and has then desisted from them, and this from the Lord."*
* Lord 18.
     The Lord imputes evil to no one, but the hells are in the constant endeavor to destroy man, and they do this by first convincing him that he is evil and has no hope of salvation. They love to overcome a person with a deep sense of guilt and helplessness. They arouse a memory of his evils, and accuse him of them, trying to convince him that he is evil and that there is no use trying to be any different. If this seems an exaggeration, just notice how people do the same thing with each other. They love to point out faults in other people, and readily label them as guilty without clear evidence or a fair trial. We often seem to our young people and children to be trying our hardest to convict them of evil. What is a child to think when his mother says: "You naughty, naughty boy!" If this is repeated frequently enough, the child is convinced that he is a hopeless case, and will often try to live up to that reputation. We can see how foolish it is for children to believe that they are beyond hope of salvation, but it is equally foolish for an adult. The teaching is so simple and powerful.

     "If a man would believe as the case really is, namely, that all that is good and true is from the Lord, and that all that is evil and false is from hell, he then could not become guilty of any fault, nor could evil be imputed to him; but because he believes that it is from himself, he appropriates evil to himself, for this is the effect of his faith; in this way evil adheres and cannot be separated from him."*
* AC 6324. Cf. DP 320.
     Man of himself is neither good nor evil, therefore he cannot take credit for any good that he does, or blame for any evil. But he can experience the joy of good or the pain of evil. A piece of paper may contain statements true or false, a cup may hold refreshment or poison, a person may receive good or evil.

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This being the case, there is no real obstacle to his salvation other than his own pride. If he could really believe that evil is from hell, he would deplore it but not take all the blame for it. Acknowledging its source he could say: "There is no reason why I should allow this evil to be present in my heart, I will return it to its place of origin." If he took that attitude evil could not adhere to him, for evil remains only where people accept it as their own, and cling to it as if it originated with themselves. But this is hard to believe.

     "The reason why man does not believe that evil flows in from hell and good from the Lord is that he is in the love of self which love carries this with it, insomuch that it is exceedingly indignant when it is said that everything inflows."*
* AC 3812.
     "Because man does not believe that there is any influx into him either from heaven or from hell, and so supposes that all the things that he thinks and wills are in himself, and therefore from himself, he appropriates the evil to himself, and the inflowing good he defiles with merit."*
* HH 302.
     "Now since man is not willing to know that he is led to think by others, but desires to think from himself, and also believes that he does so, it follows that he himself is at fault, nor can he free himself of blame as long as he loves to think what he is thinking, but if he does not love it he breaks his connection with those from whom his thought flows. This happens when he knows that it is evil, and therefore desires to shun it and to desist from it."*
* DP 294: 4.
     "If, however, he knows the evil and does not shun it, the fault is imputed to him, and he becomes answerable for that evil."*
* Ibid.
     Since the Lord constantly seeks to remove evil from man, it requires some considerable effort for a person to condemn himself to hell. In the first place, this can only be done by a mature person with a sound mind. In the second place, it can only be done by a person who confirms himself in evil, knowing that it is evil. In the third place, the evil is not imputed to him until he confirms it with heart and mind, will and understanding.*
* AC 9009.
     This has a bearing on our attitude to others, and our tendency to blame them for the evils they seem to cherish. The last chapter of Conjugial Love is devoted to this subject because of the tendency to condemn those who violate this love. The first principle is, whereas we judge actions, and think we judge motives, "imputations are made by the Lord according to the man's state of minds"* Where the end or purpose excuses, He excuses. This does not mean that deeds in themselves are neither good nor evil, but it does mean that fornication and adultery may be relatively light or grievous according to the intentions.

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There are many who fall into disorders, and this for a number of reasons, the most important of which are known to the Lord alone. After death imputations are made according to the mind and heart of the person, not just on the basis of actions, for "the deeds follow the body into the tomb, but the mind rises again.**
* CL 485.
** CL 530.
     Some may appear to be in conjugial love, and yet may not experience it at all, others may appear to be without it, and yet may have it. Conjugial love may exist with one partner and not with the other. With some it may lie so deeply concealed as to be unnoticed by the person himself.
     "Therefore after death conjugial love is imputed to everyone according to his spiritual rational life; and for him to whom it is imputed, after his decease marriage in heaven is provided whatsoever may have been the nature of his marriage in the world. And now from the above comes the final clause: Conclusion as to whether a man has or has not conjugial love must not be made from the appearance of marriage or of scortation. Therefore, 'Judge not that ye be not condemned' (Matt. 7: l)."*
* CL 531.
     It is remarkable that this work should end on such a note, but it is vital to know 1) that we cannot judge others to hell, and 2) that we need not judge ourselves to hell. For after death people are themselves, they are their own loves, and if these loves are heavenly, they enter heaven in spite of any failures or evils they have committed on earth; and if these loves are infernal they enter hell regardless of any credit that they may have thought they amassed while in the world. There is no other rational doctrine of imputation.
ORDER AND ORGANIZATION 1970

ORDER AND ORGANIZATION       Editor       1970

     A Note to Students

     Changes in and additions to the revision of the "Order and Organization of the General Church" published in the July issue of NEW CHURCH LIFE, pp. 318-328, are underlined in the original copy. For the benefit of future historians and students, that copy has been placed in the General Church Archives held by the Academy of the New Church Library.

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POPULATION AND THE NEW CHURCH OUTLOOK 1970

POPULATION AND THE NEW CHURCH OUTLOOK       CONRAD E. IUNGERICH       1970

      (This article is written by a New Church layman and does not attempt to determine doctrine for the church. Some conclusions and points may well be unsupported, either by reference or logic. The purpose of this article is examination only, with the hope that more light may be shed on this matter.)

     The question of population is as old as mankind itself. Living forms of one type or another have populated this planet for almost a billion out of the estimated five billion years of its existence. The question of the survival of the people of the earth, how to distribute earth's resources, how to control the population to prevent an imbalance of resources and people on local, regional and global scales has occupied man's attention for many years.
     It is known that the Greek city states of Socrates' time practiced a crude form of population control through infanticide. Life expectancy was not long then, making one wonder if this practice was justified even by natural, demographical reasoning.
     Sir Thomas More's Utopia, published in 1516, shows More to be one of the earliest writers to consider population expansion.* His utopia would have put the population surpluses from large families, cities and countries into smaller families, cities and countries. He also considered a just cause of war to be the holding of land vacant, void and profitless, keeping from its possession those who, laws of nature only excepted, ought to be nourished and supported thereon. It is interesting to note that Grotius took up this idea in his work, On the Law of War and Peace.** Hitler's Germany was later to abuse this idea with its concept of "lebensraum."***
* More, Sir Thomas, Utopia, Walter J. Black, Inc., Roslyn, N. Y., 1947.
** Grotius, On the Law of War and Peace, 1625.
*** Shirer, William L., The Rise and Fall of the Third Reich, Simon and Schuster, N. Y., 1960, p. 82.
     An historically significant work was Jonathan Swift's A Modest Proposal, published in 1729.* Swift sought to solve the twin problems of overpopulation and famine in Ireland by eating the children.

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His Proposal, designed to be repugnant, was an attempt to draw attention to these problems.
* Swift, Jonathan, Modest Proposal for Preventing the Children of Poor People from Being a Burden to their Parents or the Country.
     Perhaps the name best known in consideration of population control is that of Thomas Robert Malthus (1766-1834).* In 1798 he published An Essay on the Principles of Population, which noted that the increase of population resulting from the attraction between the sexes constantly tends to exceed the resources necessary for its sustenance and is always subject to the positive checks of famine, war or disease. Each advance in the arts is absorbed by consequent advance in the population, thus preventing any rise in the general level of living.
* Encyclopaedia Britannica, Inc., Encyclopaedia Britannica, Chicago, 1966, Cf. Population.
     Malthus later modified his views by indicating that population might be brought under control by "preventative check," meaning postponement or avoidance of marriage and procreative activity. On both moral and economic grounds he repudiated Condorcet's suggestion that fertility might be controlled within marriage. Malthus believed that certain welfare measures were futile and dangerous, and generally rejected the notion that the condition of mankind could be improved through changes in economic and social institutions.

     An interesting sidelight is that Malthus' views on population strongly influenced Charles Darwin, who later was to advance the concept of "survival of the fittest" into his evolutionary hypotheses.
     In a book published in 1929, The Mansions (Pleasures) of Philosophy,* Will Durant discusses the question of population from the biological point of view, noting that education is hopelessly frustrated by the relative sterility of the intelligent. He further argues that, since intelligence is not hereditary, humanity need not fear. He concluded that the birth rate of the rich must not be accelerated, but rather the birth rate of the poor must be retarded through medical provision of contraceptive information. Humanity must trust to environment and education for the transmission and extension of civilization.
* Durant, Will, The Mansions of Philosophy, Simon and Shuster, N. Y., 1929.
     During the 1920's and 1930's, when birth rates were falling rapidly in Europe and North America, people voiced general alarm about the retreat from parenthood, spurred by reasons of national security. Slackening of economic growth was thought to produce economic stagnation and chronic unemployment. Several nations instituted measures for promoting and maintaining population, such as family allowances. Even now abortion and the sale and promotion of contraceptives as such are severely prohibited by considerations of religion and demography.

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As a result, very few countries and territories of the world are now actively attempting population control. These include India, Pakistan, South Korea, Singapore and Puerto Rico. Those practicing population control with reservations include mainland China, Ceylon and Egypt.* Most recently, Dr. Paul Ehrlich, Professor of Biology at Stanford University, decries in his book, Population Bomb, the current rate of population growth and brands the procreation of more than two children per family as a crime against humanity.**
* Encyclopaedia Britannica, Cf. Population.
** Ehrlich, Paul, Population Bomb, Valentine Books, 1969.

     Let us now turn to the consideration of current world population. The total world population in 1966 has been estimated at 3.4 billions. The world population estimate for 1966 is double the estimate for 1915. This provides 100% growth in very close to 50 years, or a compound growth rate of close to 1.5% per year. Projections based on higher growth rates indicate that the world population in the year 2000, barring great calamity, would be 6.3 billions. Some of the most populous countries today-China, India, Pakistan, Indonesia, U.S.S.R., Brazil and Mexico-have growth rates currently in the range of 1.4 to 2.9%. Population statistics in tabular form are appended.*
* Encyclopaedia Britannica; World Almanac; Americana Corporation, Encyclopedia Americana, 1965. Cf. Population.
     Population growth considerations are at the heart of population problems in the world and are worthy of consideration. Population growth is based upon some increment or decrement which is a fraction of the existing population, usually 1.5% to 3.0% per year. The growth rate may vary from year to year for a number of reasons (Table II), but may be considered constant for projection purposes. Employing straightforward analysis techniques one can express population growth as an exponential equation, similar to compound interest on principal.

     Table I
Constant Growth Rate
% Per Year
0.5
1.0
1.5
2.0
2.5
3.0
4.0
5.0

     Time in Years to Double
Starting Population
138.6
69.3
46.2
34.6
27.7
23.1
17.3
13.9

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     At an average growth rate of 1.5 to 2.0%, the world's population requires 35-40 years to double. The United States has a growth rate of close to 1.0%, and would therefore take approximately seventy years to double. Table II lists some of the factors which might affect the growth rate. No attempt is made to be exhaustive.

     Table II

     Some Factors Affecting Growth Rate

1. Food Supply
     A. "Miracle Grains"
     B. Fertilizers
     C. Insecticides, Herbicides, Fungicides
     D. Improved Equipment, Growing Techniques
     E. Reclaimed Land
     F. Weather
     G. Blight
     H. Erosion
2. Wars
3. Health Conditions
     A. Medical Techniques
     B. Disease Epidemics
4. Economic Conditions
     A. Depression
     B. Inflation
     C. "Good Times"
5. Environment
     A. Population Density
     B Water, Air, Thermal, Noise Pollution
6. Education
7. Population Control Procedures

     On January 23, 1970, "Project Survival," a scientific and political discussion of issues related to population and environment, occurred at Northwestern University. Several noted scientists made some points which seem appropriate here.
     Dr. Lamont Cole, Professor of Ecology at Cornell University, noted that one of the significant aspects of the Apollo mission was man's view of Earth, for the first time, as a planet, as a kind of space ship with closed ecological systems. This notion is not intellectually difficult, but must be propagated by mass education if man is to survive on this planet. Another point he made was that, while through advanced medical techniques it is possible to reduce death rates and increase life expectancy, population balance requires a corresponding reduction in the birth rate. In any system, income less outgo equals accumulation.

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     Dr. Peter Flawn, Professor of Geology at the University of Texas, held the industrial society responsible for recent population increases. The industrial society creates larger cities and produces more food from less agricultural land. However, its products are in demand by even less developed societies, and so industrialization seems likely to continue as a fact of life.
     Dr. Paul Ehrlich asserted that population control gives a nation and the world a chance to solve other problems such as pollution and mass transit, but that without such control the solutions to the other problems cannot even be attempted. Ehrlich added that optimistic reports about grain yields, indicating that food supply increases faster than population, thereby confounding Malthus, are very often misleading. He claimed, for example, that there is no such thing as a food surplus in a world where ten to twenty millions will die of starvation in a year.
     Dr. Barry Commoner, Professor of Ecology at Washington University, St. Louis, stated that at present rates pollution may make life unpleasant, if not unbearable, by the year 2000. It would seem that one of the side effects of industrialized society is pollution, which defeats ecological life systems, presenting health problems to the very same society which developed industrial techniques. Industrialization, for all its wonders, apparently has a built-in population control mechanism, forcing one to look again at Malthus' statements.

     Let us now attempt to tie these various facts and ideas about population into a unified whole based upon the teachings of the Writings. The General Church priesthood avoids taking a stand upon temporal matters, and for good reason. People should be left in freedom to develop individual opinions and convictions about natural and social events. Hopefully, these opinions and convictions will be based upon Divine revelation as much as it is humanly possible to comprehend it. Several teachings which apply to the subject of population follow. Further study may uncover others.
     "The end of creation is a heaven from the human race."* "Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God hath given thee."** It appears from these passages that the very reason for man's existence is that a heaven may be formed. This would be true regardless of his numbers, be they three billion, seven billion, or the man, woman and a flower that survived World War XII in James Thurber's Alarms and Diversions.***

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It is clear that man is commanded to be fruitful and to multiply, and that long life in this world is desirable. Seen in this context, the question of procreating a third child, Dr. Ehrlich's "crime against humanity," does not have any relevance.
* TCR 13: 1, 46.
** Exodus 20: 12. Cf. Genesis 1: 28.
*** Thurber, James, Alarms and Diversions, Harper, N. Y., 1957, pp. 337-367.

     A teaching which has been with us for a long time and which may have been often used out of context is taken from Bishop Pendleton's book, Topics From the Writings, under the heading "Increase of the Church." "In the Arcana Coelestia (1610) the teaching is that the multiplication of the Lord's kingdom will be 'not only from those who are within the church, but also from those who are without the church and their children.'* Bishop Pendleton has construed this passage to mean that the increase of the church is primarily from children. But he adds that a spiritual increase must precede numerical increase for genuine growth, pointing out that children draw the inspiration for spiritual life from parents and later from teachers and ministers.
* Page 6.
     It appears to this writer that the above passage has been used to confirm the idea that the primary growth of the church will come from its children. Numerical growth, of course, comes from adults who espouse the doctrines of the church, and also from the children of these adults who later accept the doctrines for themselves. The passage, however, refers to all adults and all children, in effect saying that the growth of the church comes from all people. Thus the passage could also be interpreted as implying that evangelization efforts which bring people into the church, and the children of these newer members, would also be a valid source of church growth. Bishop Pendleton's remarks concerning a spiritual increase are valid in either interpretation.
     Another passage from the Writings is apparently a reference to population control. It is one of the few references to this subject, and so must be handled carefully. In describing why the life span on Jupiter is usually thirty earth years it states:

     "The cause of their dying in so short a time is of the Lord's providence, lest the multitude of men should increase beyond what can be sustained by that earth; and because after they have fulfilled those years, they do not suffer themselves to be led by spirits and angels as those do who have not yet fulfilled them; for which reason spirits and angels do not go to the more mature. Even in the first flower of their youth they form marriages, and then their delights are to love the consort and to take care of their children."*
* EU 84.

     Since the subject of the Divine Providence has been opened, it is well to regard Divine Providence no. 191, which states that man's own prudence is nothing; it merely appears to be something, and should so appear.

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Further, Divine Providence no. 210 states that unless man, as if from his own prudence, directs all things belonging to his employment and life, he cannot be led and directed by the Divine Providence. While man's prudence is nothing, perhaps the most important appearance in life is that man should act from this very prudence. The nature of man's prudence should always be kept in mind, but man must avoid standing with relaxed hands, open mouth, closed eyes, and breath indrawn, awaiting influx, when issues affecting either his eternal or temporal welfare are raised.
     A final passage from the Doctrine of Charity is also interesting. The object of charity is a man, a society, one's own country, and the human race; all are the neighbor in a strict and in a wide sense.* The human race is the neighbor in the widest sense.** There are still higher loves:
love of the church, of the Lord's kingdom, and of the Lord Himself.*** Many other indirect teachings could be brought forward with sufficient study. Enough opposing concepts are presented here, however, to prevent one's drawing a quick conclusion.* Char. 72.     
** Char. 87.
*** AC 2425, 6023, 6818-6824.

     We can see that the goal of creation is a heaven from the human race, that long life is desirable, that man ought to multiply himself, and that the Lord's providence is over all His creation. Surely this would give the man of the church grounds for ignoring the present concern for population control. After all, the people who view the subject with the most concern apparently have not considered the goal of creation, and have, at least publicly, little understanding of the after life. Even if there were only a few people on earth, God's providence would still be the same. Also, even if a child survived only a few seconds on earth because of overcrowding and environment, he would still go to heaven, thus fulfilling the goal of creation. Reasonings such as these would also suggest ignoring the present alarm over population.

     On the other hand, some nagging questions persist. What does "multiplication" mean? Perhaps it means survival of the race within the earth's resources, and not an indefinite multiplication beyond the earth's capacities. How can one hope to have long life in a world filled with the abuses caused by over-population, smog, lack of pure water, radio-active wastes and noxious chemical residues? Can one be more concerned about the welfare of the Lord's kingdom and the race of man than God's own injunction to man to procreate himself, his society and his church?

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How does one interpret the teaching from Earths in the Universe?* Is prudent action on these matters merely temporal and therefore a rebellion against Providence?
* EU 84.
     What factor, if there is one, determines whether a man should live on this planet? It would not necessarily be intelligence, although intelligence is desirable. Perhaps the ability to become charitable is more important. Certainly the ability to be regenerated is in agreement with the goal of creation. Perhaps a regeneration quotient could be defined, though it would certainly never be humanly evaluated. On such a quotient there would be no great hereditary differences.

     Clearly, there are more questions than answers. Some observations can nevertheless be made. Malthus' predictions have been deferred by the industrialized society, side-effects notwithstanding. Even if distribution of harvests and other goods of technology has not been very efficient, the earth is still supporting over three billion people in some state of life. Even if nuclear war were to break out as a permission of Providence it would not insure total annihilation. Life for the survivors would be intensely more painful and difficult, but the race would probably adapt and survive. If one assumed that no war will come, and that we shall see a doubled population by the year 2000, life will also be a painful proposition, perhaps a great deal harsher than at present. Population control measures would probably be instituted by the state, which would not be greatly concerned with spiritual matters.
     Some people have suggested colonization of other planets as a remedy for over-population here. Although space travel is now a fact, it will be many years before space vehicles can move masses of people. But these techniques will be developed, perhaps by permission, and if the need arises this alternate form of migration may even be available. In time, suitable planets may be found which would support Earth life forms. Today this can only be conjecture.
     Effective education for all will continue to be a goal we meet with varying degrees of success, but it would seem that the emphasis on education will become more and more urgent, with probable additions of mass morality and basic ecology to the curriculum.
     Any attempt to deal with this problem must take into consideration both its sacred and its temporal aspects. On the one hand, the worth and dignity of the individual are established in the eyes of God and the professional institutions of man-theology, medicine and law. Yet very convincing "moral" issues can be made by treating masses of people as numbers and statistics.

376


Perhaps some of these very harsh differences can be reconciled by viewing charity to the Lord's kingdom instead of charity to the individual. Are not these different modes of charity compatible?
     Finally, it seems to this writer that the New Church man should view the question of population with concern, but not alarm. Many excited viewpoints will be presented in the near future. There are many unresolved questions, both theological and practical, which must be studied carefully by both the clergy and the laity. Perhaps many of these questions can be answered only on an individual basis after a search of revelation and one's conscience.

     APPENDIX

     Table I

     Population by Continent*

     Continent     Country     Population     Rate % Per Year

ASIA (Less U.S.S.R.)          1,907,481,000

          China          760,300,000     1.8-2.5
          India          511,115,000     2.0-2.5
          Indonesia     110,100,000     1.4
          Pakistan     107,258,000     2.1
          Japan          100,000,000     1.0
          Korea N & S     42,484,000
          Vietnam N & S     37,073,000
          Philippines     34,656,000
          Turkey     32,710,000
          Thailand     32,680,000

EUROPE (Less U.S.S.R.)          451,450,000
     Germany E & W          76,954,000     1.3
     United Kingdom          55,068,000     0.5
     Italy               53,648,000     0.5
     France          50,662,000     1.0
     Poland          34,656,000     1.7
     Spain               32,140,000     1.2
     Yugoslavia          19,958,000
          
AFRICA               328,134,000
     Nigeria          61,450,000     2.0
     Egypt          30,907,000
     Ethiopia          23,457,000
     South Africa     18,733,000
     Rep. Congo          16,353,000

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     NORTH AMERICA          304,439,000
     United States          200,000,000     0.9-1.6
     Mexico          45,671,000     2.9
     Canada          20,800,000
U.S.S.R.               235,543,000     1.8
SOUTH AMERICA          174,246,000
     Brazil          85,655,000     2.4
     Argentina          23,031,000
OCEANIA (INCLUDES Australia)     18,127,000
TOTAL WORLD (c. 1966)     3,419,420,000

     * Encyclopaedia Britannica, World Almanac, Encyclopedia Americana. Cf. Population.

     
Table II

     Estimates of World Population vs. Time*

     Year     Population in Millions

     1650     545
1750     728
1800     906
1850     1171
1900     1608
1920     1811
1930     2015
1940     2249
1950     2509
1960     3010
1966     3419
2000     6280 (Projected)

     * Encyclopedia Americana. Cf. Population.
REPORT OF THE ASSEMBLY 1970

REPORT OF THE ASSEMBLY       Editor       1970

     Publication of the Report of the Twenty-fifth General Assembly begins in this issue with the printing of the address by the Right Rev. Elmo C. Acton which was delivered and discussed at the first session. The report will be continued in the issues for September through November and will contain the text of the other addresses, the sermon, the Journal of Proceedings, the reports of officials, and accounts of certain other features of the program. A complete index of the report will be included in the Index for 1970 under the sub-entry "General Assembly, Twenty-fifth."
     EDITOR

378


PATH TO OLIVIA 1970

PATH TO OLIVIA       EDITH ELPHICK       1970

      (An imaginary episode, one of many which could be experienced in the transit between the first entrance and the final state of the world of spirits.)

     The meeting was over, but little knots of people still stood outside the building. Amongst them Dora could see as she looked back the two instructors, easily distinguished by their height and a curious brightness that seemed to emanate from them. It was a brilliance that sometimes dazzled but never blinded, that held yet never distracted.
     Many times after these meetings, Dora, too, had been disposed to linger, anxious to question or merely to listen. But this time an urgency of purpose compelled her steps away from the groups.
     She had felt this eagerness before and had learned to distrust though never to ignore it. So often had she turned away with the teacher's words still vibrating in her being, aware of one desire only-to seek Olivia. But always it had ended with the same dreary sense of frustration; in being lost on a shabby, thorny path, the first bright purpose forgotten; only the memories, bitter, contemptuous memories, increasing step by step; till she would come at last to a halt in some miserable scrubby path to fling herself down, defeated.
     This time, however, on leaving the hall she had been strangely aware of the teacher's gaze; a gaze, though only for a moment, directed on her, strong, brilliant, penetrating. It even accompanied her now, as an inward light, as she moved on; she felt it interiorly in the same way as his words lived within her, now, like a power. Words which often in the past she had rejected as meaningless, utterly distasteful.
     The phrase, uttered so many times, with such searching force; "as of oneself." She repeated it now. To know, to realize with absolute clarity, the truth that all that one did and said, thought and willed, was not one's own-"not of oneself" but "as of oneself." To know that relying on her own strength was no way to go to Olivia with love and charity and forgiveness, bestowing these gifts like a queen to a poor misguided penitent. These were the Lord's gifts, not hers. Perhaps, of all the lessons to be learned, the hardest for Dora to accept.
     She accepted it now, eagerly; thought and step kept pace together and the path led through a little glade where the sun gilded the leaves and there were flowers.

379



     She thought: "Perhaps the way will not be so dreary after all. No need to dread where Olivia lives. It will be all happy now. All is changed. I shall find her at last, tell her I'm sorry for all the past, all the misunderstandings. How foolish we were to have lived our lives so. We might have been happy together, for really there is such a lot in Olivia that is lovable. If only she didn't patronize, pity. Pity-me of all people!" Well the past was the past and one need not dig it up again. But it was all such a waste and could so easily have been avoided if only Olivia. . . . Not that there had been open quarrels, only the small resentments, the subtle barbed word and the patronizing smile. It was that which grated so. Patronage, Pity! Because she had no husband, had chosen instead a career, an impressive, worthwhile career of value to her fellow-citizens. A wider service than Olivia could comprehend, with her close-knit family circle, so narrow, so limiting, yet always with that air of understanding so much more of life than she, Dora, could ever know.
     Something ran across the path, startling her by its swiftness. It had gone before sight could give it form, but its furtive speed and an awareness of something unclean, hairy, ferret-like, brought her to a halt.

     She had come to a place where the path forked in two directions. Yes, the same division, Dora recollected it. No matter which lane she took to Olivia there was always this division, this choice to be made. Whether she took the right hand or the left it was inevitably the wrong one, leading down hill to rocks and bare earth, to gloom and futility, where she could proceed no farther.
     She hesitated, baffled. Was it to happen again? When she had come so full of determination and in such a spirit of reconciliation. She would take this path; no she would take the other. Well, whichever way she went it was bound to be wrong, it always was. The path on the right was overhung with dark trees, that on the left dry and flinty.
     "I shall go on. I won't look! It doesn't matter, it's bound to be wrong!"
     Dora felt this with a sense of desperation and had stepped only a yard or so, when she caught her foot on a stone and fell. There she lay in a dull, impotent rage of despair. Slowly she dragged herself to a sitting posture, putting hands to head in utter dejection.
     It seemed as if she did not think at all. For a time both place and purpose became a blank. She had forgotten Olivia, she knew nothing; a terrible emptiness enclosed her.
     She struggled to remember. Where was she? Who was she? Fragmentary recollections darted, like the dazzling lights of a migraine attack, but she could not piece them together.

380


Gradually these became less isolated, here and there the remembrance of a face . . . a voice. Slowly, very slowly, she could remember.., far back . . . how far back? Faces, beautiful faces, gentle voices . . . people like friends, friends she had always known. . . telling her she had died. Vaguely she could remember that, and knew also that this was a knowledge that had come and gone illusively for a long time. Now, quite vividly (but that, too, vanished soon) she could recall the wonder, the sense of awe and delight in that extraordinary awakening. To be told she had died-and yet lived! And then it had faded, as it was fading now, that wonderment. For how could it be? To be dead, in a world so real, so solid. She had been ill, no doubt; those faces, those voices were all dreams. This a spirit world! Yet it would not fade entirely, that dream; recurring states of astonishment at her strange miraculous surroundings, for so they were, miraculous, for long periods together, had kept the dream alive. Then it would fade, and the heavy, dull life return, so obvious, so matter-of-fact one couldn't deny it. For it was all so much like what she had always known. Excepting, of course, that the work could never even compare with her old life-long career. Understandably perhaps, for she had been very ill for a long time and to do work of any sort, even the menial tasks given her, was no doubt a sort of therapy, a means by which she could slowly recover her powers, give services which would be recognized as of value. It was not material reward she craved-just recognition.
     Recognition.. . . She struggled over the concept. It seemed a kind of stumbling-block, for an instant so important she yearned for it desperately and then, again, a meaningless blur.

     In this dichotomy of emotion Dora recalled Olivia and with this recollection everything became astonishingly clear and vivid. It was as if she saw, not so much Olivia, though that, too, was a visual image of unusual clarity, but that at one and the same time she both saw and heard, and remembered, every episode, every look, every word that had ever passed between them. Incidents long, long past, forgotten as if they had never been, now flashed into her mind with painful authenticity. Olivia's words, her own . . . back, and back to the remote past. She saw them, read them as in a book with all their inner meaning laid bare. There was no expunging it, everything, even to the remembrance of their childish selves, as yet too young even for speech, sitting on the grass, side by side. Olivia offering her a daisy; she felt the daisy in her infantile grasp, and she felt warmth and love and joy. In every such incident, every faintest nuance of feeling, of affection, of pride, contempt, unwilling admiration, envy and sometimes love, yes, even love, welled up. Impossible to deny their existence.

381


Everything she had felt about Olivia, all compelling the need for repentance, for remorse.
     She did feel remorse. She saw herself for the first time for what she was. A person of good deeds, even of good intentions in which entwined like the tendrils of an ugly weed was the sense of merit, of self-righteousness.
     Thus Dora sat, a long time, head in hands, nor did she lift her gaze from the stony ground. The sense of desolation numbed her, a horror of her own self gripped her. A light, keen and penetrating shone within her, so strong it seemed almost physical; clearer, more searching than anything she had ever known. A light that laid bare all her life. Now she seemed to be drifting into a state of nothingness when even that memory faded. She was left to herself. She felt . . . nothing. Gradually some sort of remembrance returned. Olivia, she thought of Olivia, though the thought was little more than a blurred image.

     Slowly the events of the afternoon fell into place. She was going to Olivia. She had taken the wrong path, that was all. And why was she going to Olivia? To ask her . . . to ask her. ... Now it was returning, the remembrance of the meeting and of the angelic teachers. What they had said; they had spoken of charity, humility, the love of use. That one had no power in oneself. All power was from the Lord, all was His. And yet that one must act; fight one's evils "as if of oneself" but always acknowledging it was the Lord who fought-His the strength, His the life that man felt as his own. Dora remembered it all now; indeed this truth had been told her so many times with many other things, some so wonderful she did not wish to forget them, others so hard, so painful to assent to.
     And was it to happen again, Dora wondered dully. The meetings, listening to the angel's words, her first affirmative response and then- rejection. She wept, for she felt truly she did not wish to reject. She did not yearn after pride and self-merit. Indeed in this hopeless state she was aware as never before of helplessness, of smallness, of being nothing. Only desiring help, to be shown the way, to be assured the Lord would give her strength to go to Olivia, not to bestow forgiveness but to ask for it.
     On the stony ground amid the thorn bushes, Dora prayed. It was a prayer more intense in its sincerity than she had ever prayed, and when. she raised herself it was with a sense of security like the security once felt when first angelic faces had welcomed her. Dimly she looked around and as she placed her hand on the path to raise herself, saw a small white flower nestling between her fingers.

382


With a little catch of breath she held it as an omen of encouragement and went on rapidly now, finding the path pleasanter step by step. Some inward dictate assured her she was taking the right direction. Was it fancy that she felt the gaze of the angel teacher welling up, a warm glow within?
     She could even smile as the thought came, "Perhaps Olivia doesn't live in that dreary place after all. Perhaps it was just my path that was dreary."
     She hurried on into sunlight, green grass, small bushes flowering delicately. As she advanced she saw Olivia coming to meet her. Half diffidently (she was running now) Dora ruminated on the words she would say, but as they came face to face none were needed, for Olivia put out her arms, as Dora put out hers, in a long embrace.
     "I knew you were coming" said Olivia at last. Dora did not reply to that. She was gazing at her sister's face.
     "But how lovely you've grown!" She said.
Extracts from a Memorial Address 1970

Extracts from a Memorial Address       Various       1970

     MISS FREDA PENDLETON
     
     BY THE RIGHT REV. ELMO C. ACTON

     (Delivered in the Bryn Athyn Cathedral, May 6, 1970.)

     The works which form the spiritual body are the loves formed in the understanding and presented to the view of external sight. Is not this the body in which every just man wills to appear to his fellow man? A good man wills that his loves and intentions may appear openly in his works; he wills that his internal man may form and present itself in his external uses. This is the meaning of the Lord's words: "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." This teaching is fulfilled in the spiritual body which a good man receives after death and in which he appears before others. "The whole source of man's spiritual body is formed out of the things that man does from his love or will."
     From this we can form some conception of the beauty of the spiritual body in which Freda Pendleton is now clothed. She was truly and literally a "daughter of the Academy," having received her education within its walls and served it in various uses all her life. She was born in Chicago in 1883, and her family moved the same year to Philadelphia, where her father joined the staff of the Academy schools. From then on she was passively and actively connected with the work of the Academy until the time of her entrance into the spiritual world.

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     Freda Pendleton graduated from the Academy Seminary as a gold medal student in 1902. She attended the Normal School for two years, and from 1909 to 1912 was housemother of Glenn Hall. In 1912 she became secretary to the Bishop of the General Church and President of the Academy, her father, Bishop W. F. Pendleton. She continued in this position, after her father's retirement, under Bishop N. D. Pendleton until 1927. After a few years study, in preparation, she became Assistant Librarian in the Academy Library in 1930. On the death of Dr. Reginald Brown in 1937, she was appointed Acting Librarian. She continued in that position until her retirement in 1951. Her keen interest in the work of the Academy continued after her retirement, and as long as her health continued she performed valuable work on the Archives. She performed all these uses quietly but efficiently, and with loving devotion.
     We recount these works as a sign and indication of Freda Pendleton's love-the love of watching and keeping alight the flame of the Academy- the spiritual affection of truth. We honor and love a woman who has performed this peculiarly feminine use sincerely, honestly and justly, with marked ability and loving devotion. The particular works and contributions to uses in time become dim, and are to a great extent forgotten; but the love and intention in the works live on and are eternal. They live on, not only in the inspirations passed on to another generation, but they become the living and eternal body in which the one so performing them becomes clothed in the spiritual world, a body of ineffable beauty and charm.
     The love and devotion of such women for the spiritual truths of the church are the womb in which the future sons and daughters of the church are formed; and the beauty of that love is made visible in the spiritual bodies of those women who have faithfully guarded its sacred flame. "Everyone's human form after death is the more beautiful in proportion as he has more interiorly loved Divine truths and lived according to them; for everyone's interiors are opened and formed in accordance with his love and life; therefore the more interior the affection is, the more like heaven it is, and in consequence the more beautiful the face is. This is why the angels in the inmost heaven are the most beautiful, for they are forms of celestial love."*
* HH 459.
     We now join Freda in the joy, peace and beauty of her resurrection, in the delight of her welcome by her family and friends; and we, with them, wish for her the happiness and blessedness of life in the Lord's kingdom. Amen.

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     MR. KESNIEL CARSWELL ACTON

     Extracts from a Memorial Address

     THE RIGHT REV. GEORGE DE CHARMS

     (Delivered in the Bryn Athyn Cathedral, May 20, 1970.)

     All the uses of human society on earth are but means whereby the Lord, by the secret leading of His providence, seeks to form man for heaven, just as far as man willingly receives love and wisdom from the teaching of the Word, and acts in accord with them in all the daily work he is called upon to do. This, indeed, is the life of religion, wherefore it is said that "religion is of life, and the life of religion is to do that which is good." Earthly uses performed in this way are eternal, because they belong to the spirit of man that lives on after the death of the body.
     When a man dies, it appears as if the uses which he had built up through years of study and diligent practice, have come to an end. It seems as if an empty place is left in the natural world of uses, a place that no one else can fill. So it seems in the case of our friend and brother, Kesniel Acton, who has just been called by the Lord into the spiritual world. His talents were many, and his services will be missed by a wide variety of organizations. Primarily he was a member of the legal profession, giving invaluable counsel and advice for many years as an officer of The Pitcairn Company, and later as Vice President and Director of The Pitcairn Company. In a similar capacity he served the Academy of the New Church, the General Church of the New Jerusalem, and the Bryn Athyn Church, of which last he was treasurer for nearly forty years. He was an active member of five separate Bar Associations, and was one of the original organizers of the Montgomery County Boroughs Association. In fact, his activities were far too numerous to mention in this brief address. Our purpose is rather to express our deep appreciation of the qualities that characterized his entire life on earth, and that combine to form the real and lasting use that will go with him into the heavenly life, now opening before him, and will continue to enrich the lives of countless generations in both worlds.
     Kesniel was born at Philadelphia, Pennsylvania, on October 15, 1895. He was the eldest son of the late Bishop and Mrs. Alfred Acton, whose services to the New Church are held in loving memory. Kesniel received his early education in the schools of the Academy, and during the First World War he served for one year in the Army of the United States.

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Later he received the Bachelor of Laws degree from Temple University.
     In 1926 he married Renee Odhner, and established a home in Bryn Athyn, where he and his wife raised a family of five girls and one boy, all of whom have married and established homes of their own. At present there are twenty-two grandchildren.
     We were most intimately associated with Kesniel through his uses to the Academy and the Church, and acquired a deep affection for him as a man of profound loyalty to the Heavenly Doctrine, and of constant devotion to whatever use he was called upon to perform. He loved to be of service to others, and he responded to any opportunity to do so without thought of self. He was always kindly, and considerate of those with whom he was associated. He loved spiritual truth, was a constant reader and student of the Writings, and followed the intellectual thought of the church with active interest, through all his adult years. He was widely known and held in high esteem throughout the General Church as one who devoted his entire life to the uses connected with the establishment of New Church education, and with the worship of the Lord in His Divine Human as the one God of heaven and earth. His presence among us will be deeply missed, and our profound sympathy goes out to his wife and family, who cannot but feel his seeming loss most of all. Yet we give praise and thanksgiving to the Lord for His revelation of the true purpose of death, and the loving kindness that provides for all who receive His love and wisdom a heavenly use that brings with it eternal happiness and blessing beyond all human imagining. Amen.
REVIEW 1970

REVIEW       Editor       1970

     THE HUMAN MIND, ITS FACULTIES AND DEGREES. A Study of Swedenborg's Psychology. By Hugo Lj. Odhner. Swedenborg Scientific Association, Bryn Athyn, Pennsylvania, 1969. Cloth, pp. 127.

     Both the author and the Swedenborg Scientific Association may take pleasure in the publication of this book: the author in having presented the essentials of what the New Church man may know about the human mind from the Writings and Swedenborg's philosophical works; the Association in having sponsored a work which so admirably advances one of its purposes - the development of New Church philosophy, as distinct from, although including, Swedenborg's philosophy.
     The first six chapters of this book appeared as a series of articles in the NEW PHILOSOPHY, 1954-1955, but have here been revised.

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The last four chapters are an enlargement of the treatment, and are added to lead up to a study of the interior degrees of the mind. While Dr. Odhner does not claim to have covered all aspects of man's mental constitution, the treatment is extensive and very well organized. He draws upon both the philosophical works of Swedenborg and the Writings; yet always observing the basic distinction between them. On Page 63 the author says: "The foregoing summary of the teachings of the Rational Psychology has been presented without prejudice to the doctrines of the Writings, which we shall next consider"; and on Page 91 he states: "In our next chapter we propose to discuss the mysterious relationship between our Natural Mind and these two interior or superior degrees, called the Spiritual and the Celestial, which we can know from no other source than the Writings." The two sources are not taken up chronologically; rather is the material drawn from both interwoven, and the reader is never left in any doubt as to where the overriding authority lies.

     Before undertaking an examination of the mind, Dr. Odhner summarizes for us the history of human thought about it, tracing some of the stages by which men were led to a realization of the difference between the soul and the body, and to recognize that the mind had at least a claim to be regarded as a real substance and a distinct entity. He then shows that the ensuing dilemma-caused by the apparent impossibility of any intercourse between two so diverse substances-was solved by Swedenborg the philosopher through his theory of the dynamic origin of matter; but that this solution still left the difficulty of seeing what the essence of the soul or mind really is-which was why Swedenborg had to be introduced into the spiritual world, to learn first-hand what the soul is.
     Building on this foundation, the book then takes up the topics of The Mind and the Brain, The Sensual Degree of the Mind, The Formation of the Memory, Memory and Imagination, The Rational Mind, Human Thought and its Discipline, Types and Degrees of the Rational Mind, Relations of the Natural Mind to the Celestial and Spiritual Degrees, and, The Natural Mind after Death. There are Appendices, a Subject Index, and several diagrams. The human mind has been a particular study of Dr. Odhner's for many years; and in addition to having a great many teachings upon which to draw, he has developed to a high degree the ability to present them in a unified form and a manner that is always interesting and suggestive. One of the many valuable features of this book is the extensive and careful documentation. Not only may the book be read with interest and profit; it may become the basis for an exhaustive study.

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ONE TEST OF A CHURCH 1970

ONE TEST OF A CHURCH       Editor       1970



     
NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Editor - - Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager - - Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
Published Monthly By

     THE GENERAL CHURCH OF THE NEW JERUSALEM

     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 tests that may be made to determine whether an ecclesiastical body is a church or a denomination is this: does the doctrine on which it is founded offer a world view without compromise or loss of distinct and distinctive identity? The New Church emerges from this test as no other can, for the Writings on which it is based are a Divinely revealed universal theology. New Church men, priests or laymen, can locate the field of their special use and interest within the range of Divine truth revealed in the Writings, and can pursue their studies under its auspices; seeking out the truths that apply to their field, whatever it may be, and knowing that success will result in an approach that is truly universal, yet distinctively New Church.
     Thus the lawyer, starting with the teachings of the Writings about justice, can discover through reflection in the illustration of his use, their application to his work and the implications of his work for justice, the presence of which is one of the things in which the common good consists. The doctor, the civil servant, the businessman, the soldier, the craftsman and the housewife can do the same thing, and each see their place in the complex of uses. The philosopher, the historian, the man of letters, the artist and the scientist can find in the Writings the principles that relate to their special fields, and within those fields can develop what is distinct and distinctive, yet universal in scope. This is made possible by the comprehensiveness of the Writings as a revelation of one God in whom infinite things are distinctly one; and it shows that the New Church is indeed a church.

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SYMPATHY AND EMPATHY 1970

SYMPATHY AND EMPATHY       Editor       1970

     The attitude of New Church men and women toward society should be one of good will, for good will is the essence of morality. Good will is spiritual, however, only when it is qualified by spiritual truth; and our capacity for it may be increased immeasurably if we realize in the light of this truth that the evil as well as the good can be held in good will, though in different ways. With all that is good, with every aspiration thereto, with joy in its attainment and sorrow for failure or loss, the New Church man may freely sympathize. Evil itself, of course, is to be held in aversion, but this does not mean that the mind is to be closed against those who are in evil.
     Quite apart from feeling with those who are in evil, it is possible to feel for them. It is possible to understand their state intellectually, and having understood to feel pity for them. In other words, it is possible to have an imaginative insight into their affections, without oneself being moved by those affections; to understand, but feel an entirely different affection. Far from implying acceptance of the evil, or excusing it in those who do it, this cannot properly be done without aversion for the evil and for confirmation in it. It is not inconsistent with condemnation and punishment; but it preserves good will, and leaves the door open for possible amendment.
     Sympathy and empathy both have their place in moral life, and even more, perhaps, in spiritual life; and it is the part of the enlightened rational mind to see when one should be felt, and when the other. The first step is to overcome the assumption that we cannot enter understandingly into the states of the evil without identifying ourselves with those states. Only to the extent that we do overcome it can we be of assistance to those who may need and want help.
RETREAT FROM CERTAINTY 1970

RETREAT FROM CERTAINTY       Editor       1970

     Ours is an age of many paradoxes, not the least of which is that what was once branded as heresy now carries the stamp of orthodoxy. In many areas dogmatism has become a self-contradicting term, for dogma has become so broad that it has lost whatever it once possessed of depth and delineation. In those same areas the open mind is apt to be so wide open that it cannot retain anything as certainty. Outside of the church one is less likely to be asked, "What do you believe?" than "Do you believe anything at all, and if so, why?"
     In religion, in education, and in popularized philosophy, there are too many men and women who have been engaged in the pursuit of truth for so long that there is something disconcerting in the idea that they may eventually overtake it!

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In circles far too wide and too common, the less one believes, and the less he seems capable of believing, the more likely he is to be hailed as a great champion of truth. For, the conviction is, the great truth is that there is no truth. There are no absolutes; everything is relative; and the really adult mind is that which rejects certainty and makes the search an end in itself.
     This, of course, is directly opposed to the teaching of the Writings. There is an absolute truth, and an absolute good to which it leads. And while man may progress to eternity in the understanding of that truth, and in the perception of how it is to be applied, it is his understanding that is relative, not the truth itself. There is an endless search to be made, but it has purpose when it is a searching of the truth, not a search for it. This is the truth which the Lord has revealed in the Writings; and if that claim seems presumptuous because of the fewness of our numbers, let us remember that it is not our truth, but the Lord's and is therefore Divine and infinite.
GATHERED IN HIS NAME 1970

GATHERED IN HIS NAME       Editor       1970

     Those members of the church who are not in societies may find comfort in the Lord's assurance that where two or three are gathered together in His name, there He is in the midst of them. Wherever there is a home, a group or a circle, with a genuine love of the Writings, a sincere desire to understand their teaching, and an honest will to apply them to life, the Lord is in the midst of it - no matter how remote it may be from the larger centers of the church. Yet it is not the numbers, but their being gathered in His name, that results in the Lord's presence. By His "name" is meant the good of love and the truth of faith by which the Lord is worshiped; and by the "two or three" are meant the will, the understanding, and the uses of life. When these are gathered in His name, so that they become love to the Lord, understanding of His truth, and the application of that truth to life, there the Lord is inmostly present.
     Wherever there is love to the Lord, the love of truth that leads to its acquisition, and the love of bringing truth into life, there the Lord is in the midst; for His presence is in spiritual charity, and where these three things are there is such charity. In this lies the hope for the smaller centers of the church, the real source of inspiration, the real cause for happiness and for content in the Lord. For these three things can exist with the smallest as well as the largest unit of the church.

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Church News 1970

Church News       Editor       1970

     ACADEMY SCHOOLS

     Awards, 1970

     At the Commencement Exercises on June 16, the graduates received their diplomas and the Honors were announced as follows:

     Senior College

     BACHELOR OF SCIENCE: Judith Ellen Abele, Arne Johannes Bau-Madsen, Robert Edward Bonser, Mark Robert Carlson, Claudia Cranch, Michael David Gladish, Thomas Leroy Kline, Leigh Clark Latta III, Kingsley Glenn Rogers, Gillian Simons, Carol Annette Smith, Nicholas Lang Tyler.

     Junior College

     DIPLOMA:     With Distinction: Sylvia Binney Montgomery, Gail Arlene Morey, Patrick Alan Rose, Rosemary Susan Wyncoll.
     DIPLOMA:     Bassam Khalil Abed, Wadad Khalil Abed, Daniel Alden, Patricia Leanne Boericke, Kevin Barbara Brewer, Marianne Dunlap, Stewart Thomas Eidse, Diane Holmes, Dinah Suzanne Lee, Nathan James Morley, Kristin MacFarlan Odhner, Selina Jane Posey, Thomas Kent Powell, Charles William Schiffer, Carla Martha Washburn.

     Girls School

     DIPLOMA or CERTIFICATE: With Honors: Alice Ann Barry, Suzanne Victoria Bernhardt, Jacquelynn Brewer, Jo Anne Cooper, Jennifer Lynch, Wendy Letitia Smith, Gail Walter.

     DIPLOMA OR CERTIFICATE: Janet Alden, Judith Alden, Yvonne Alden, Marcia Kaye Birchman, Stephanie Ann Bruser, Janina Cole, Pamela Paige Cook, Jenny Maureen Cowley, Collette Daly, Janna Kay Doering, Lynne Frazee, Marilyn Joan Friesen, Frances Gladish, Neva Carolyn Gladish, Carla Glebe, Kathleen Glenn, Patricia Louise Griffin, Annette Margaret Henderson, Renee Hill, Karen Junge, Gretchen Lee, Elsa Beth Lockhart, Mary Louise Montgomery, Deborah Kathleen Nelson, Sandra Lois Rogers, Maren Sharpsteen, Claudia Jill Smith, Martha Gretchen Smith, Tara Synnestvedt, Gretchen Louise Umberger, Barbara Anne Walker, Charlene Elizabeth Weaver, Mildred Ann Zollman.

     Boys School

     DIPLOMA:     With Honors: Kerry Alan Zuber.
     DIPLOMA OR CERTIFICATE:     Edward Boyd Asplundh, Jr., Braden Bostock, David Dallas Carr, David Ethan Childs, Christopher Pendleton Ebert, John Clark Echols, Jr., William Arlie Esak, Victor Edward Friesen, Daniel Norris Fuller, John William Furry, Jeffrey Norman Gladish, David Bruce Glenn, Hugh Anders Gyllenhaal, William Jeffrey Harrter, Edwin Asplundh Herder, Justin Kent Hyatt, William Bergen Junge, Gordon Merrell Latta, Peter Jay Lermitte, Brent Morris, William Calhoun Murray, Edmund Pitcairn Rhodes, Robert Carter Scott, Mark Harris Spracklin.

     Theta Alpha Award

     The "Alice Henderson Glenn Award" was given by the Faculty of the College to Sylvia Binney Montgomery.

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PROTECTION OF INNOCENCE 1970

PROTECTION OF INNOCENCE       Rev. N. BRUCE ROGERS       1970


     Announcements






SEPTEMBER, 1970

     No. 9

     "Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!" (Matthew 18: 7)

     In a day and age obviously committed to knowledge and the widening of personal experience, something ought perhaps to be said in behalf of ignorance. Not in behalf of ignorance per se, to be sure, but in behalf of the innocence which dwells in ignorance, by which salvation is made possible and apart from which humanity might well die in its youth. On the one hand it is true that without knowledge mankind could not advance, either in its natural or in its spiritual life; but on the other hand it is also true that without ignorance in which there can be innocence, it would be all over with man in his cradle, and if not in his cradle, in his childhood.* For innocence is the Lord's dwelling-place with man**; and prior to regeneration, or prior to the innocence of wisdom, there is only the innocence of ignorance wherein He can dwell and in which He can lead man to that second innocence which is the innocence of heaven.***
* Cf. SD 2320.     
** AC 9262: 2.
*** AC 10225: 7, 3183, 3126: 2, 9296: 2, 10021: 2, 10134: 2, 10210; HH 278: 3, 282, 341.

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     There is an indisputable value to knowledge. It is the tool by which civilization is built; and spiritually it is the means to truth by which men may become rational in the understanding of truth so as to be able to co-operate intelligently and wisely with the Lord in the reformation of their life and in the performance of uses in His kingdom. So we are told in regard to the innocence of children, which is the innocence of ignorance, that it is vivified, that is, made to live and become the genuine innocence of wisdom, in proportion as they are perfected, not only by affections of good, but also by knowledges of truth.*
* AC 2306.
     But it is to be noted that knowledge is not an end in itself. Naturally, its worth is predicated on the use to which it is put; and spiritually it is but a means to wisdom. Whatever knowledge does not contribute to wisdom, which does not serve in the sight of truth to point out the path of good, is at least of doubtful, if of any, value in the sight of heaven. The end is wisdom, and this for the sake of the genuine and permanent innocence which comes with it; for it remains true that the Lord dwells in innocence, so that where there is no innocence there is no genuine good-no genuine love, no genuine charity*-and on this account also, we are told, "no one can come into heaven unless he has some innocence."**
* AC 3994; HH 281.
** AC 3519: 6, 4797:2, 5608:5.
     Knowledge ultimately, therefore, in the Divine scheme is to serve innocence and lead to it-to a willingness to be led by the Lord and not by self from an acknowledgment that all genuine wisdom and love, thus all genuine truth and good, are from the Lord; this willingness is innocence itself, and the acknowledgment is wisdom itself. It is in this state that the Lord is present, and it is this state which makes heaven.

     But what of prior states? Here the Lord is present, as the doctrines teach, in an innocence other than the innocence of wisdom, in an innocence which is the innocence of ignorance. It is, relatively to the innocence of wisdom, admittedly an external innocence, lacking the wisdom of the acknowledgment that all good and truth are from the Lord; but nevertheless it is innocence, because it is willing to be led, in the very ignorance at least of its not knowing how to resist.
     Such is the innocence which exists with infants and children. And it can exist because of the ignorance in which they are. If they do not really know what is genuinely good and true, neither do they really know what is evil and false. If they cannot acknowledge, neither can they reject. If they are not experienced in the delights of heaven, neither are they experienced in the delights of hell. In their ignorance they are open to being educated, to being led, and this with them is innocence in which the Lord through His angels can be present to lead them.
     Herein lies what may be called the value of ignorance. It is not wisdom, but it shares with wisdom the willingness to be led by something other than self. And what is more, it is absolutely vital to a child's eventual spiritual salvation. For the innocence of ignorance is the plane of reception into which the innocence of wisdom can be implanted.

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Or, more clearly, the willingness of ignorance to be led is the one state which can be perfected by knowledges of truth and so brought to wisdom, because it is the state willing to be taught in the first place.

     So we find in the Writings teachings of this kind: "When first born, man is introduced into a state of innocence, in order that this may be a plane for all the succeeding states and be the inmost in them."* "The state of a child is such that worldly things are present . . . but still that childlike state is holy, because it is innocent. Ignorance by no means precludes holiness, when there is innocence in it; for holiness dwells in ignorance that is innocent."** "The innocence which he has then is only external, and not internal; for true innocence dwells in wisdom. [But] by external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty . . . could be built."*** "The good of innocence, such as little children have . . . makes the beginning of a new will in man, and in the following age it grows in accordance with his life of innocence with his companions and in accordance with his life of goodness and obedience to his parents and teachers."**** "The removal of evils, and the implantation of good and truth and their conjunction, are effected through the good of innocence by the Lord. . . . For innocence is not only the plane in which truths are sown, but is also the very essence of good."***** "Man is so created as to be during his childhood in external innocence, and when he becomes old in internal innocence, to the end that by the former he may come into the latter, and from the latter return into the former."****** "When man is being regenerated and becoming wise, the innocence of infancy, which was external, becomes internal."******* "With children . . . interiors are not only formed by means of innocence flowing through them from the Lord, but also are continually being fitted and arranged for receiving the good of heavenly love."******** "Innocence is a receptacle of all things of heaven, and thus the innocence of children is a plane for all affections for good and truth. . . . Therefore children are led from the external innocence in which they are at the beginning, and which is called the innocence of childhood, to internal innocence, which is the innocence of wisdom."*********

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Thus "the innocence of wisdom conjoins itself with the innocence of ignorance."********** and "finally what was first, namely, ignorance and innocence, but in outmosts, is also last, but in inmosts; for he who knows that of himself he is ignorant of all things, and that whatever he knows is from the Lord, is in the ignorance of wisdom, and also in the innocence of wisdom."***********
* AC 3183.
** AC 1557: 1, 2.
*** AC 5126: 2.
**** AC 9296: 2.
***** AC 10134: 2.
****** HH 278:3.
******* AC 4797: 2.
******** HH 282.
********* HH 341.
********** AC 5608: 9.
*********** AC 10225: 7.
     Because of these and other teachings, we take it that the innocence of ignorance, though in itself of no use unless perfected by means of knowledges so as to become the innocence of wisdom,* is nevertheless something of value, as the starting point of regeneration, or as the plane of reception in which and from which the innocence of wisdom can be formed, without which the innocence of wisdom would be impossible. And we take it also that the innocence of ignorance is therefore to be protected in those who cannot as yet be said to have reached the age of wisdom. This may amount at times to protecting ignorance itself-but how is one to protect the innocence without preserving the ignorance?
* AC 1616: 5.

     And the value of this innocence is not to be underestimated! For in addition to the teachings already quoted, we are also told that all goods done before regeneration, "though they appear good, are not good as long as hereditary evil contaminates them . . . . But still it is to be called good as long as it is in an infant or a child, who does not yet know what is truly good. The ignorance excuses, and the innocence makes it appear as good."* And in the Spiritual Diary, at the conclusion of a paragraph on the inevitability of false ideas when man is still in a very general idea of truths, we have the observation: "If ignorance did not excuse, it would be all over with man."** Indeed, ignorance in which there is innocence is declared not only to excuse the falsity arising therefrom, but even to make it acceptable by the Lord as truth,*** according to the quality of the innocence!****
* AC 1667: 2.
** SD 2320.
*** AC 6784: 2.
**** AC 7887.
     In the light of such teachings, how can we do otherwise than desire for our young the preservation of that innocence, even if it means the preservation also in some things of their ignorance, when as yet they are at an age that cannot really grasp what is true and what is false or see to judge what is truly good and what is not? For after all, for what purpose are we raising them? Are we not raising them for the Lord and His kingdom, in co-operation with His Divine purpose in creating us in the first place, for the sake of a heaven from the human race?
     In the First Book of Samuel we find the story of Hannah, wife of Elkanah, who had no children. And she grieved for her barrenness.

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"And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thine handmaid, and remember, and not forget Thine handmaid, but wilt give unto Thine handmaid a man child, then I will give him unto the Lord all the days of his life... "* And when it came to pass that the child Samuel was born to her, she took him to the house of the Lord, to the high priest Eli, "and she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of Him; Therefore also I have returned him to the Lord; as long as he liveth he shall be returned to the Lord."**
* 1 Samuel 1: 11.
** 1 Samuel 1: 26-28.

     What parent is not moved by the affection in these words? Who is there who can doubt the truth therein contained that as the lives of children are given by the Lord, so they ought to be returned to Him in their living in co-operation with His Divine purposes?
     This living in co-operation with His Divine purposes is the life of innocence and in the young it can be preserved only by preserving to some extent the ignorance in which alone that innocence can dwell prior to wisdom. The question arises, of course, in what regard they are to be kept ignorant. Certainly they are not to be kept ignorant of truth (although even this must be accommodated). It is by means of knowledges of truth and good that their innocence can be perfected into the innocence of wisdom. But it seems clear that they ought to be kept at least somewhat ignorant of evil and falsity.
     In this connection we are reminded of a Memorable Relation in the work, Conjugial Love, in which two angels take their leave of Swedenborg because he had begun meditating and writing upon scortatory love, or that obscene adulterous love which is opposed to conjugial love. "When they said, 'Peace be to you,'" Swedenborg records, "I begged them not to tell anything about this love to their brethren and sisters in heaven, because it would hurt their innocence." If knowledge of this love would hurt the innocence of angels, how much more would it hurt the innocence of those not yet in their state of wisdom and integrity! But Swedenborg continues: "I can affirm for certain that those who die in infancy grow up in heaven . . . and then marriages are provided for them by the Lord. Also that both before marriage and after it they are entirely ignorant of what scortation is, or that it is possible."*
* CL 444e.
     Those brought up in heaven are not told everything. In some things they are kept ignorant, not only in their childhood, but even in their adulthood!

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Or, as we read in the Arcana Coelestia, children in heaven are educated by means of the intelligence of truth and the wisdom of good-not by knowledge and experience in anything evil. "But how contrary is the education of little children on earth, with many," Swedenborg writes, "was evidenced by . . . little boys fighting with one another . . . [to which] the good spirits and angels who saw these things through my eyes were so averse . . . that I perceived their horror, especially at the fact that their parents incite them to such things! saying that thus in their earliest age they extinguish all the mutual love and innocence which little children receive from the Lord . . . consequently that they deliberately shut out their children from heaven. . . ." And the admonition is added: "Let parents therefore who wish well to their children beware of such things.*
* AC 2309.

     The ignorance in which innocence can dwell is not simply a matter of not knowing; even more it is a matter of not experiencing, of not participating in, that which is contrary to innocence. For we are told that the hells cannot operate into the evils which a man has simply by heredity; but into those spheres of evil which he procures for himself in his active conscious life, which is a matter of life-experience.*
* AC 1667:4.
     Now admittedly the world is not heaven. Innocence cannot be so protected here as it is there. And those educated here in this world must be prepared, as those in heaven need not be, for a world where evils and falsities find frequent exercise and expression. But nevertheless this is no excuse for deliberate introduction into such things. The innocence of ignorance, because inevitably exposed to things other than knowledges of truth and affections of good, must suffer before it can arise out of its fallacies and temptations into the clarity and serenity of the innocence of wisdom.* But the inevitability of this suffering is not grounds for its encouragement-and in fact it would seem that deliberate introduction into such things as would injure the innocence of ignorance, into premature or unnecessary knowledge of or experience with evils and falsities, is in the sight of the Lord and heaven, a sin.
* Cf. SD 2320.
     It is in this way that we interpret the Lord's words that we have taken for our text: "Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!"* Plainly, He is speaking of the protection of innocence, for He had set a child in the midst of His disciples and just said, "Whoso shall receive one such little child receiveth Me.

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But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."** And since the innocence of wisdom cannot really be offended, that is, either confused or led astray, then it must be the innocence of ignorance of which He is speaking, of which He then said: "Woe unto the world because of offenses! for it must needs be that offenses come," namely, that sadly but inevitably the innocence of ignorance must suffer in its struggle for wisdom; "but woe to that man by whom the offense cometh!" And by this He pronounced a condemnation on those who deliberately set out to harm that innocence without thought for replacing it with the innocence that comes of wisdom.
* Matthew 18: 7.
** Matthew 18: 5, 6.
     So much has been said for the protection of the innocence which dwells in ignorance, such as it is obviously with infants and children. But to this it should be added that the age of ignorance and the good of its innocence is declared to exist even up to the twentieth year, and beyond this, too, with all who are in the good of charity and yet in ignorance of truth, as are those within the church who are in that good but from whatever cause do not know the truth of faith.* It is of these, too, that the Lord says: "Woe to the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!"
* AC 2280: 5, 6.
     Let parents and teachers, therefore, in their training and education beware lest they offend the innocence of those entrusted to their care; and let us all in our pursuit of experience and knowledge beware, lest we offend the innocence of one another, not to mention of ourselves, in so far as it may yet exist. Amen.

LESSONS:     I Samuel 1. Matthew 18: 1-14. Arcana Coelestia 2304: 1, 2309.
MUSIC:     Liturgy, pages 435, 451, 486.
PRAYERS:     Liturgy, nos. 37, 83.

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LIVING WORD 1970

LIVING WORD       Rev. NORBERT H. ROGERS       1970

     THE OLD TESTAMENT

     (A series of three short addresses given at the Second Session of the Twenty-fifth General Assembly, Bryn Athyn, Pa., June 17, 1970.)

     In the Old Testament the Lord reveals Himself and makes His presence powerfully felt in many different ways. First of all, He reveals Himself as the Creator of all things, whose Spirit moved over the face of the waters in the primordial darkness, and by successive orderly stages brought light into being, causing day and night to succeed one another; established the heavens and the earth; and formed the sun, the moon and the stars, ordaining that they be the indicators of time and of seasons. The Genesis story shows the Lord to be not only the Creator of inanimate forms, but also the Source of Life and the Provider of things needed for sustaining life. For having formed the lands and the seas, the Lord created the animals and the vegetable kingdom, endowing each species with the ability to reproduce itself and multiply; and, finally, the Lord created the human race in His own image and likeness, and gave it dominion over every living thing.*
* Genesis 1: 31.
     Throughout the Old Testament the tremendous importance of creation, and the need to revere and praise the Lord on account of it, is brought out repeatedly; as, for example, in the third commandment of the Decalogue, which required the sons of Israel to "remember the Sabbath day, to keep it holy," because the Sabbath commemorated the Lord's having completed His labor of creation.* Throughout the Old Testament, too, there are repeated indications of the Lord's being the Source and Sustainer of life. For example, He saved Noah from the Flood,** and Lot from the destruction of Sodom***; He provided the manna which nourished the sons of Israel when they wandered in the wilderness for forty years****; and at Elijah's entreaty He restored to life the son of the widow of Zarephath.*****

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The Old Testament also reveals the Lord as a loving but stern father who required obedience, blessing the obedient and harshly punishing the disobedient, yet still is ever ready to forgive the repentant sinner. When man was formed, the Lord placed him in the Garden of Eden to enjoy all things there, and forbade him only to eat of the tree of the knowledge of good and evil.****** When Adam and Eve were disobedient, the Lord drove them from Eden for all time, making it necessary for them and their descendants to till the ground in the sweat of their brows.******* Because Abraham, Isaac and Jacob observed their covenant with the Lord to worship no other gods, the Lord caused them to prosper and their descendants to become a great nation; and as long as the sons of Israel kept the covenant they were able to conquer the land of Canaan, and grew rich and powerful. But as soon as they turned to other gods their fortunes waned, and they were delivered into the hands of enemies who sorely tried them. Yet as often as they acknowledged their sin and contritely called on the Lord for help, He forgave them and caused them once again to enjoy peace and prosperity. This is repeatedly described in the historicals of the Hebrew Word, and is frequently mentioned in the Prophets.
* Exodus 20: 8-11.
** Genesis 6, 7, 8.
*** Genesis 19: 15, 16.
**** Exodus 16; Joshua 5:12.     
***** 1 Kings 17: 19-12.
****** Genesis 2: 15-17.
******* Genesis 3:19, 22-24.

     The Old Testament makes the Lord known as the sure Protector of those who did His will, and as having invincible power against their enemies. This is made abundantly clear, as, for example, in the flight from Egypt, when the Lord caused the pillar of cloud to come between the Israelites and the pursuing Egyptians, which was an impenetrable darkness to the latter but a light to the former*; by the division of the waters of the Red Sea, so that the Israelites could pass over on dry land, but the waters came together again when the Egyptians tried to follow them**; by the Israelites prevailing over the Amalekites as long as Moses held up his arms, but weakened whenever he let his arms down.***" The whole story of the wanderings in the wilderness and of the conquest of Canaan reveals it. It is very evident, too, in the story of Gideon's defeating the hosts of the Midianites and their allies, who were like locusts because of their multitude, with only three hundred men.****
* Exodus 14: 17, 18.
** Exodus 14: 21-31.
*** Exodus 17: 8-13.
**** Judges 7.
     Perhaps one of the most significant ways the Lord is revealed in the Old Testament is as the Lawgiver. The books of Moses are full of the laws, statutes and judgments given by the Lord to regulate the religious and civil life of the Israelites, so much so that the Jews referred to these books as the Law. The essence of the laws was the Ten Commandments, which, we are taught, were actually the first of the Hebrew Word.

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These commandments were clearly Divine laws, for they were first proclaimed by the Lord from Mount Sinai amid thunder and lightning, and in a voice of a trumpet, in the hearing of all the sons of Israel.* Later they were inscribed on two tables of stone and placed in the Ark of the Covenant in the holy of holies in the Tabernacle. They were the most holy things the sons of Israel possessed-so holy indeed that the Israelites were strictly forbidden to look at the Ark which contained them, still less to touch it. The Ten Commandments were, and still are, holy, because they were given by the Lord Himself and in summary contain all things necessary for man to establish a proper relationship with God and with his fellow men, which is essential for order in life and for human happiness.
* Exodus 20: 2-21.
     And the Old Testament reveals the Lord as a God who foresees the dire consequences of the people's disregarding the Divine laws and so turning aside to evil, and through His prophets gives warning of the calamities that will surely befall them if they remain in their sin. Yet at the same time He is revealed as the Giver of hope, making known that if they repent and turn back to the Lord, He will preserve them from disaster and restore them to peace and prosperity. And when the captivity of the Jews and the destruction of Jerusalem became inevitable, the Lord made known through His prophets that, nevertheless, a small remnant would be spared who, in time, would return to Jerusalem, to rebuild it and restore it to glory.

     The Lord is revealed in the Old Testament under different names, each having reference to one of the Divine attributes. The chief name used is Jehovah, which name the Jews considered so holy that in time they feared to speak it, substituting Yahweh or Adonai (meaning, my Lord) or some other name. The name, Jehovah, refers to the Lord as to His Divine love, which, we are told, is the very Divine itself-the Esse of God. It is for this reason that when Moses at the burning bush made inquiry, the Lord answered that His name was I AM THAT I AM, and that he was to tell the sons of Israel that I AM had sent him.* In the English translation this is a cause of some puzzlement. But in Hebrew the verb to be is closely related to the name Jehovah; in fact, the name may be said to be a derivation of the Hebrew verb; though perhaps it would be more correct to say that the form and sound of the Hebrew verb to be are as they are because Jehovah is all Being itself.
* Exodus 3: 14.
     Another principal name of the Lord in the Hebrew Word is El or Elohim, which is usually translated as God.

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This name refers to the Lord as to His Divine wisdom, which gives form to His love, and by which the Divine love operates.
     The Old Testament shows that the Lord made Himself known by communicating with men. Sometimes it is said simply that the Lord spoke, as to Adam,* or as to Abram,** without specifying in what way He spoke to them, whether directly or not. Sometimes He spoke to them in dreams, as to Solomon***; sometimes He spoke through the angel of the Lord, and it is made clear that it is the Lord speaking, as to Moses from the burning bush.**** The Lord also communicated with men by means of prophets, only occasionally to begin with, then increasingly so, until in the end He communicated almost entirely by the prophets.
* Genesis 3: 8-19.
** Genesis 12: 1-3.
*** I Kings 3: 4.
**** Exodus 3: 2ff.

     But the way the Lord makes His presence felt most powerfully in the Old Testament is through the miracles which He frequently wrought, and which are there recorded: as, for example, the plagues that were visited on the Egyptians,* the division of the waters of the Red Sea,** the fall of the walls of Jericho,*** and causing the sun and the moon to stand still,**** to name but a few.
* Exodus 7: 19 et seq.
** Exodus 14: 21.
*** Joshua 6: 20.
**** Joshua 10: 13.
     In these various ways, and by these means, the Old Testament plainly reveals that the Lord is the one only God, who is omnipotent, omniscient and omnipresent. But His appearance is not revealed. There are relatively few places where it is said that He came to or appeared to this or that person, as to Abraham,* to Isaac,** to Jacob at the top of the ladder by which angels ascended and descended,*** to Moses,**** to Solomon in a dream,***** and to Isaiah as sitting upon a throne******; but how He appeared is not described. The only things said about His appearance are few and indefinite. For example, in Genesis 18, where it speaks of the Lord appearing to Abraham in the oak grove of Mamre, it is said that Abraham looked up and saw three men, whom subsequently he addressed in the singular; and in Exodus 24: 17 it is said that the Lord's glory was like a devastating fire on top of Mt. Sinai to the sons of Israel. Not only is the Lord's appearance not described in the Old Testament, but Moses was commanded to charge the people not to transgress the limits that had been set them at the foot of Mt. Sinai lest they break through to the Lord to gaze, and many perish.*******

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More specifically, after Moses had broken the two tables of the Covenant, and had returned to the top of the Mount to plead for the continued presence and favor of the Lord, and begged to see the glory of the Lord, the Lord answered: "I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee. . . . And He said, Thou canst not see My face; for there shall no man see Me and live . . . . Thou shalt see My back parts; but My face shall not be seen."*******
* Genesis 17: 1.
** Genesis 26: 2.
*** Genesis 28: 13.
**** Exodus 24: 10, 11.
***** 1 Kings 3: 5.
****** Isaiah 6: 1.
****** Exodus 19: 21.
******* Exodus 33: 19, 20, 23.
     This may well seem surprising to us, particularly since the Word is intended to reveal God to man. Perhaps a reason for this is given us in the teaching that the Jews did not want to know interior truths, and that they were of such a nature that had they been able to learn them they would have rejected and profaned them. This is the reason, we are told, that in the Old Testament interior things so rarely stand forth to view.* Angels, however, did perceive the interior things contained in the Old Testament. Indeed, the very form of the Hebrew letters conveyed meaning to them, illuminating their concept of the Lord and of His Divine love and wisdom.
* AC 3373: 2.
     Perhaps another reason-and this is a conjecture, for I know of no teaching to this effect-is that man must first know that God is, that He is one, and that He is omnipotent, omniscient and omnipresent. These concepts must be established in his mind before man can give proper form to his concept of God.
     In sum, then, the Old Testament reveals attributes of the Divine itself-the Esse of the Lord-which, in terms of the Trinity, is the Father which no man knoweth but "the Son, and he to whom the Son will reveal Him."*
* Luke 10: 22.
NEW TESTAMENT 1970

NEW TESTAMENT       Rev. HAROLD C. CRANCH       1970

     The Word in all of its forms is the living Word. It is the presence of the Lord with man and the means for man's salvation. And so, we are told, only that is living in us which is from the Word. The Word is living, because inmostly, within all of its forms, the Lord is livingly present. And, we are told in the New Testament, the Lord came into the world as the Word made flesh.

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In Himself, He fulfilled all things of the Scriptures; thus the Word of the Old Testament inmostly was in the form of the Divine Man. But this form could be seen only dimly when that Word was given; yet, the Jews did think of the Lord as a Divine man, as a heavenly father and protector, but infinitely above their ability to see Him in visible presence. So their Word, by prophecy, prepared the way for the time of fulfillment when that form which was hidden could become openly revealed.
     The Advent was the coming of the Jehovah of the Old Testament, in human form to provide that essential ultimate plane for direct accommodation to men on the part of the Lord; that men might be given understanding and receive Him. As the Lord in the body provided the necessary ultimate vision of His humanity for the men of His age, so the Word of the New Testament, Divinely inspired by the operation of the Holy Spirit into the minds of the Gospel writers, provides that ultimate vision and understanding of the Lord for people of all times.

     It is true that men could not fully understand what the Lord revealed, but they could understand that He was the Son of God, come into the world. But He as to His Divine soul was the invisible God spoken of in the Old Testament. After His glorification, they could perceive and accept His purpose to make that invisible and unknowable God known and loved. No one had seen God at any time, but the only begotten Son hath declared Him. Through the ultimate form of the Lord in the world, men were able to know and love their God and Creator. Without deep understanding, they could acknowledge Him, as did Thomas, as their Lord and God.
     So, as to knowing the visible God, the New Testament serves the same use for men today as the Lord served when He walked in the world. It is still the Divine presence with men; it is still the Divine talking with them. For it is the Divinely provided record of the Lord's work on earth. By parable, precept, and example, it describes the way of religion as to morals, principles and motives. It tells how the Lord put on the Human and glorified it. It opens a deeper meaning within the Old Testament Scriptures, and it manifests all these things to those who will come to it seeking Divine guidance. For, within all the appearances, the Lord is livingly present; and He can touch the minds and hearts of those who seek Him there.
     We are taught the necessity for a visible God, even while we are warned against thinking from the human body, which the Lord assumed. We are told that we are to think from the essence; from the essential nature and quality of the Divine, to the person which manifests those qualities in human, understandable terms.

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So necessary is the preservation of this concept of the Divine Humanity, even as to ultimates, that we are taught that the angels must think of the Lord in the human shape, or they would have no idea of God, and thus could not be conjoined with Him by faith and love. That the idea of the human shape and figure is to be retained, together with the ever-growing concept of the interior human form, is emphasized for men also. So we read: "The Word is to be understood as to the sense of the letter in saying that God has a face, that He has eyes and ears, that He has hands and feet." And in the Divine Love and Wisdom it is added: "He has a body and everything pertaining to it, all of which, taken together, make man to be man, but in God, in God-man, they are infinite." The ultimate idea of the Lord in a human body is preserved for men for all times by the New Testament account. And this was needed, not only for the early Christian Church, but is still a very important need for the New Church man. The Writings build upon the concepts of the New Testament. They expand our understanding; they reveal interior truths; they show the essential qualities of the Divine within the human, but they never remove the need for the ultimate sight of the Lord as the Divine man as given in the Gospels. They are the Spirit of truth that will show men plainly of the Father. They also reveal the need to read and reread the Gospels that the personal relationship to the Lord and conjunction with Him may be established, and this takes place by means of the Word.

     However, the idea of God as to the Divine Human is not given purely from the story of His life. It is not enough to know merely that the Lord came into the world as a man. The story of the New Testament gives us a literal, ultimate picture. But we come really to know Him and to be conjoined with Him by seeing more deeply, by coming to love the qualities within His living presence. It is thus that we build all human relationships. In ultimates, we see the appearance of another, but we do not really see the other person until we have heard his word and seen his deeds. We cannot know him, until we understand something of his motives and his loves and his reciprocation to our ideals and goals. When we see the personal integrity of another and the quality of his wisdom and the nature of his loves and his capability in acts and his dependability and honesty, then we gain a real sight of his character, and we base our friendship upon that.
     All these things we can know about the Lord from the New Testament account. We not only see and understand His words and personal characteristics as outlined in the Gospel narratives, but there is an active response to our needs. The Lord speaks to each one of us from His Word.

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It is universal in its application, and by our reception of its truth and its good, we react individually to Him. So we are taught that the Lord speaks with man solely through the Word. To interrogate the Lord is to consult the Word, and this is called "conversation with
     Him." And we read further: "He who loves truth because it is truth can, as it were, interrogate the Lord in the doubtful matters of faith and receive answers from Him; but nowhere else than in the Word for the reason that the Lord is the Word." So Swedenborg could write: "I have received nothing from any angel or spirit, but from the Lord while I read the Word." Because the Lord, while we read the Word, answers our questions when they are sincerely and reverently asked, and teaches us new and needed truths, it is said that the Word is interiorly alive. As with coming to know another, it is our reaction to him, and his response to us, that builds affinities and friendships. So is it with our coming to know the Lord by means of the Word. And so we read: "In itself, the Word of the Lord is dead, for it is merely the letter, but it is vivified by the Lord by being read according to the capacity of understanding and perception given by the Lord to each reader, thus it is alive according to the life of the man who reads it." Reading the Word thus, our mind from without is provided with ultimate Divine truths of universal application. The Lord from within, conscious of every state of life, directs our attention and understanding to what we need. And so it is a true and perfect response to our thought and questions, although it appears only as active reflection. Thus in the Word, particularly in the Gospels, we have come to know the Lord. We see His Divine love reaching down to redeem men by His advent into the world. We see His Divine mercy and love, teaching the ignorant, healing the sick, giving sight to the blind, raising the dead to new life, feeding the hungry, giving encouragement and strength to the downtrodden; we hear the Divine wisdom in the new commandment, in the Sermon on the Mount, in the wonderful parables that make spiritual principles vividly alive and applicable. We heed the invitation to come unto Him that our burdens might be made lighter, and to become His disciples by learning the truth that will make us free. We learn of the power of prayer; we are told that He is the Way, the Truth and the Life. We are told that the words that He speaks are spirit and life when seen interiorly, but that the external form, the flesh, profits nothing.
     And so all men are encouraged to go to Him and find the truth and use the truth in their daily lives with the promise that in this, we speak with the Lord and come to know Him. We can evaluate the New Testament and its importance to all times as we analyze and review its essential uses.

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So looking at the Gospels particularly, we find first that they are to reveal the Lord's Divine Humanity, that men might know that their God is livingly present to answer their needs; to guide their lives. This same testimony was the message of the twelve disciples in 1770. A true idea of the one God is of the utmost importance for us, for each one's place in the heavens is determined by it. The New Testament also provides an understanding of the Lord as to His human shape and form. Proof passages of the Lord's sole Divinity exist in abundance, and we are taught that anyone can know if he goes to the Word seeking the Lord there, inquiring for truth. The Gospels are needed to provide these ultimate ideas for our later use from the Writings. For we are taught that early childhood ideas of the Lord are enlarged and infilled, but are never broken.

     The Gospels have a second great use. They provide principles on how to apply our religion to life. They give techniques for the use of knowledge in any degree to our spiritual, moral life. And so the Golden Rule is to be obeyed from principle. And the more knowledge of truth that we gain, the better we can keep it, and the more interior will be our development by it. So also the law of motive is clearly taught; that it is the intention of the heart that gives quality to the deed.
     Every spiritual principle and truth, every commandment from the Lord, is to be kept, not only from external application, but more and more interiorly as to our inner loves and thoughts. The book of Revelation has its very distinctive use also. In it, the vision of the Lord is broadened. There we are given a picture of the glorified Lord and of His relationship to the church. The whole of the Apocalypse is a prophecy of the judgment and the coming of the New Church. By that prophecy, angels and men could be held in the hope of the New Church which was to come, and they could look forward to the time of fulfillment.
     Despite the fact that the New Testament has very distinctive uses that must never be lost, it is still of the utmost importance that we recognize that the Lord is the inmost of all forms of revelation. They all reveal Him to men for the sake of their salvation. This was most vividly presented at the time of the Crucifixion. The Lord on the cross pictured how the church of that day had treated the Lord as the Word. Yet it was by means of the cross that the Lord could rise again in His glorified Humanity. So although dead to those who rejected Him, He was to rise in power and glory to be present in the hearts and minds of all who love Him. Thus the sign on the cross, written as an accusation, became a true statement of doctrine, written in Hebrew, Greek and Latin; clearly to represent the Old Testament, the New Testament and the Writings. We find the teaching, this is Jesus of Nazareth, the King of the Jews. He is ruler of the church and God over all.

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WRITINGS 1970

WRITINGS       Rev. ORMOND ODHNER       1970

     Probably this is the first time in history that an Assembly speaker has treated of the Writings as the Word and has felt no need at all to prove that point, nor even to elaborate upon it. It has been a long and difficult road that we have traveled to get to this stage, but at last we are here: The Writings are the Word, and that is that.
     Running through the preparation of all three of this morning's papers has been the idea, tentatively held and not put into words until now, that the three-fold Testament of the Word is comparable to the Divine Trinity of Father, Son and Holy Spirit; the Old Testament being as God the Father (who, as He is in Himself, no man hath seen); the New Testament being as God the Son (God as He presents Himself to us in His own visible Human); and the Writings being as the Holy Spirit.
     Now, the Writings usually treat of the Holy Spirit as the use or work of the Lord to save men and lead them into heaven. Yet they themselves note that they do this in deference to the common Christian concept of the Holy Spirit. We read; "By the Holy Spirit is properly signified the Divine Truth, thus also the Word; and in this sense the Lord Himself is the Holy Spirit. But since in the church at this day the Divine operation, which is actually justification, is what is meant by the Holy Spirit, this is here taken to be the Holy Spirit, and is what is chiefly treated of."*
* TCR 139.
     If we consider the Holy Spirit as the Lord's work to save men (even as the Lord's work to save men through truth, for it is only Divine truth received that brings holiness or salvation to man), this, of course, cannot be said of the Writings alone. This is done through Divine truth wherever it may be-in the Writings, in the New Testament, in the Old Testament-how often have not men (Jews, Christians and New Church men) received Divine inspiration through such words as "The Lord is my Shepherd"?-and even in those remnants of truth that still survive from the Ancient Word.
     But the Holy Spirit as the Divine truth now proceeding from the glorified Human of the Lord?

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Yes; that is what the Writings are in fulness, and as such they fulfill the Lord's prophecy: "When He, the Spirit of Truth, is come, He will lead you into all truth."
     That this is the Holy Spirit, strictly speaking, we read as follows:
"When the Lord was in the world, He was Divine truth ... but when He was glorified, then He became the Divine good, even as to the Human. The Divine truth which then proceeded from Him is called the Paraclete or the Holy Spirit."* Again, "After the Lord even as to the human was made Jehovah, that is, Divine good . . . then He no longer was Divine truth, but this proceeded from Him. [Thus] by the Holy Spirit is meant the Divine truth which proceeds from the Lord's Divine Human."**
* AC 3724.
** AC 6993.
     Now, the Divine truth proceeding from the Divine Human did not come into existence until the Lord was fully glorified. "The Holy Spirit was not yet, because Jesus was not yet glorified."*
* John 7: 39.
     We therefore cannot say that the Old Testament was given by or at the inspiration of the Holy Spirit. Rather was it from the so-called "Spirit of Holiness."

     But what of the New Testament? In a very real sense it is the Divine Human itself, for it is the Lord in His own ultimate human form that we see within it-the very words and the very deeds of the Lord incarnate, Immanuel, God-with-us here on earth. And yet even the New Testament is also the Holy Spirit, for it (as well as the Writings) is Divine truth proceeding from the Divine Human of the Lord. It was written some time after the Lord was glorified, and in fulfillment of His promise: "The Comforter, which is the Holy Spirit . . . shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."* It is, none the less, the Lord in His own ultimate Human that the New Testament sets forth for us to see (even as Mr. Cranch has said); and it is correct, therefore, to liken that Testament of the Word to God the Son, God made manifest to our view.
* John 14: 26.
     And if the Holy Spirit, properly defined, is the Divine truth proceeding from the Lord's Divine Human and thus also is the Lord Himself, then, truly the Writings are the Holy Spirit, the fulness of the revelation of the Divine truth proceeding from the Lord's glorified Human, the Lord Himself proceeding to men to save them.
     The Old Testament was a promise, often a hidden promise, of what the Lord would do and say while here on earth; the New Testament is the record (occasionally veiled over, as when it so briefly tells of His temptations)-the record of what He actually said and did; and the Writings are the unfolding of the "how and why" of what He said and did-a revelation of the love and wisdom, the Divine and eternal reason and purpose that motivated His words and deeds.

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     By no means do they supplant the former Testaments, but rather do they continue them and unfold them; and especially is this true of the New Testament, for in a very real sense there is less difference between the Writings and the New Testament than there is between the New Testament and the Old. (The basic change in the nature of religion, after all, was effected at the incarnation of our Lord, not at His second advent.) They are the Lord fully revealing Himself, even as He prophesied concerning the Spirit of truth which would lead men into all truth: "He shall not speak of Himself . . . He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you."*
* John 16: 13-15.
     Note that last sentence: "All things that the Father hath": all things foretold of the Lord in that one great prophecy which is the Old Testament; "are Mine": are fulfilled in the life of the Lord as recounted in the New Testament. But men were not yet ready for a revelation of the full meaning, either of the prophecies, nor of His actual words and deeds. "I have yet many things to say unto you, but ye cannot bear them now"-words the Writings never treat of, by the way. And so He foretold a new revelation, the Spirit of truth, and said of it, "He [it] shall take of Mine, and shall show it unto you": simply the Lord Himself speaking further and in fulness and thus showing forth the Divine power and glory within the heavenly clouds of the letter of the Word.
     And thus also was fulfilled still another prophecy of the Second Advent, the prophecy on the sign which Pilate put upon that cross from which the Lord entered into final glorification: "Jesus of Nazareth, the King of the Jews"-the Divine Human of our Lord Jesus Christ, the Divinely anointed Savior of mankind. And that sign, remember, (although the Writings never mention this, either) was written in Hebrew (the language of the Old Testament), and in Greek (the language of the New Testament) and in Latin (the language of the Writings). Thus was written revelation finally completed, making the whole of the written Word exactly what the Writings call it, "the Crown of Revelations," and, truly, "the living Word."
     It is through his conjunction with heaven that man has spiritual life.

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The medium of that conjunction is the Word, and it effects conjunction through or by means of all its Testaments, whether man rationally understands it or not, provided only that he read it from the Lord and not from himself-read it, that is, in the humble and reverential acknowledgment that it is the Word of God.
     "The style of the Word," we read, "is such that there is holiness in every sentence and in every word . . . . This is why the Word conjoins man with the Lord and opens heaven. From the Lord proceed two things, Divine love and Divine wisdom . . . and in its essence the Word is both of these; and as it conjoins man with the Lord and opens heaven, it follows that the man who reads it from the Lord, and not from himself alone, is filled by it with the good of love and the truths of wisdom, his will with the good of love and his understanding with the truths of wisdom. In this way man has life by means of the Word."*
* SS 3.
     Even if man read the Word without understanding, I repeat, provided he read it in humble and reverential acknowledgment that it is the Word of the Lord, he has spiritual life by means of all its three Testaments, for that acknowledgment opens his heart to receive the good of love from the Lord out of heaven. This is enough to build up states of holiness in his will-remains of good-albeit he is unaware of them at the time, to serve him later in the uses of regeneration.
     But it is better, far better, if man read the Word with understanding also. Man is man, not simply from his will, but also from his understanding; and his conjunction with his God should be in both. Today such conscious conjunction in the understanding at last is possible-"Now it is permitted to enter with the understanding into the mysteries of faith"-for today at last the Lord from His glorified Human has sent us the Spirit of truth to lead us into all truth. And hence we can achieve that state of which the angels spoke to Swedenborg, saying, "If man knew [of the spiritual sense in the Word] . . . and if, in reading the Word he were to think in accordance with some knowledge of it, he would come into interior wisdom, and would be still more conjoined with heaven, since by this means he would enter into ideas like the ideas of the angels."*
* HH 310.
     And now a few closing words specifically addressed to those with whom I spend so much of my time-those who are just beginning to read and study the Writings for themselves.
     Frequently in the Arcana Coelestia, prefacing its treatment of some story in the Old Testament which seems either too trivial to be included in the Word of the Lord or to be repugnant to what we now know of the Divine, we come across such a statement as, "Anyone can see that this must have an internal sense."

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     "Anyone can see this." Or can he? Yes, he can, provided he believes that the Old Testament is the Word of God. Then he can see at once that this story, which does not appear fit for revelation but nevertheless is in the Word, must be there for a hidden reason, an internal or spiritual sense or meaning.
     I know that often when you read the Writings, you come across a teaching which, you feel, does not "make sense." I cannot ask you not to feel that way. You just do. But this I do ask: When you come up against such a teaching, do not reject it outright, or reject it until human reason and human experience substantiate it. That is the negative principle, and in spiritual things it leads to all folly and insanity.
     Adopt, instead, that frame of mind that gave rise to the words, "Anyone can see that this must have an internal sense." This teaching of the Writings that does not "make sense"? Take it easy. It is in the Lord's Word to the New Church, and therefore it must make sense. Find out how. It does make sense, somehow-not in some hidden, mystical meaning which denies the plain statements found everywhere else in revelation, in order to fit it in with our own notions of right and wrong; not in some contorted way that makes it deny itself; but rather in the light of other teachings of revelation that further search will disclose, and in agreement also with a deeper understanding of human experience and human reason.
     This is the affirmative principle-it is true because the Lord has taught it in His Word-and it leads to all intelligence and wisdom. Adopt it; and gradually you will come to see, not only that the statement really does make sense, but also how it makes sense, and then you will be able to make even it a living part of yourself, not only with your will (which, basically, you already will have done), but also with your understanding. For this too is what is meant by reading the Word from the Lord and not from self alone... And when anyone so reads the Word in any of its Testaments, then, be he man or woman, young or old, he will be filled by it with the good of love and the truths of wisdom, and in this way will receive spiritual life by means of it.

     (Discussion of addresses on "The Living Word")

     Mr. Justin Synnestvedt asked how the triplicate division of Father, Son and Holy Spirit, as associated with the concept of the three revelations, related to the revelations before the Old Testament, and to possible subsequent revelations.

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     The Rev. Ormond Odhner replied that he would include the previous revelations along with the Old Testament as revelations of God the Father-God yet unseen. He based this on True Christian Religion 107. As for subsequent revelations, the Writings say that this New Church will endure forever, which would indicate that there will never be another revelation.
     Mr. Richard R. Gladish said, in regard to Mr. Cranch's talk, that each one's place in the other world is according to his idea of the Lord. He had read in the Spiritual Diary that the heavens are organized according to affections. But is not one's place determined to some extent according to truth and understanding? He then said that Mr. Odhner had mentioned a basic change occurring at the Lord's advent. He asked whether this implied that our relationship with the Divine since then is on the plane of a continuous degree, and, if so, whether the relationship was more that of a discrete degree of difference in regard to the Old Testament?
     The Rev. Harold C. Cranch, in reply to the first question, said that we see the Lord through our own loves and the understanding and performance of our uses. The three make one. Our place in heaven is determined by our sight of the Lord; our sight of the Lord is determined by our ruling love; and these are expressed in the performance of use.
     The Rev. Ormond Odhner, in reply to Mr. Gladish's second question, said that the basic change he spoke of was in reference to the teaching that all churches before the Advent worshipped an invisible God, whereas, since the glorification, it had been God visible in Human form who was worshipped. Concerning discrete and continuous degrees, he said that he would not like to say. He pointed out that in more ways than we acknowledge we are the true Christian Church-a further growth from the first Christian Church; yet still a revelation of what it could have had, because the Lord had already told it the basic truths concerning His Divine Humanity.
     Mr. Wilfred Klippenstein said that the addresses had been inspirational and had rounded out a proposition concerning each individual life. He said that to him the Old Testament, which teaches authority, equals good; the New Testament, which teaches of the Divine Human, gives the doctrine of faith; and the Writings, which are the fulfillment of the prophecies, are the affirmative in our daily lives and the positive in our actions. He asked whether this did not round out the discussion in regard to each individual life.
     The Rev. Ormond Odhner said that Mr. Klippenstein's basic idea was correct, yet we must be careful not to apply everything said about God Himself to a specific revelation. If, however, we apply the comparison with caution, it can lead to a good deal of understanding.
     Mr. Erik E. Sandstrom said he had been drawn to the statement that doctrine is to be drawn from the sense of the letter of the Word and confirmed thereby. He felt that the emphasis should be on confirmation. He then raised a question about the Lord's actual spoken words. In the Old Testament they are prefaced by such phrases as "the voice of the Lord came unto me," or, "I had a vision." In the New Testament they are prefaced by phrases like, "Jesus said." But, he asked, which parts of the Writings can you regard as the Lord's actual words as compared to other, extraneous data?
     The Rev. Ormond Odhner replied that he knew of no place in the Writings that you could say was the Lord's actual words; but there is no place where you can say that this is not the Word of the Lord. The Writings from beginning to end are the Lord Himself speaking to man, and are therefore totally the words of the Lord Himself.

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     The Rev. Roy Franson said that the Writings, in speaking of the six degrees of Divine truth, say that the sixth degree is such as it is with men on earth, thus is the literal sense of the Word. He felt that this may be the passage which most closely tells us that the Writings are the Word.
     Mr. Carl R. Gunther expressed appreciation for the panel form in which the discussion was presented. Our minds and bodies receive more readily things that are attractively presented. The Word, he noted, is presented through the vehicle of three ancient languages, and he asked how those languages fit into the importance of man's reception of the Word.
     The Rev. Norbert H. Rogers suggested the reason was that the original languages were more or less fixed by the time they were used. They were not changing, living languages, and thus could preserve the real truth in the way it had been presented.
     The Rev. Ormond Odhner, asked by Mr. Franson to make some closing remarks, thanked his co-workers on the panel and the moderator, Mr. Franson.
LIFE OF RELIGION 1970

LIFE OF RELIGION       Various       1970

      (A series of three short addresses given at the Third Session of the Twenty-fifth General Assembly, Bryn Athyn, Pa., June 17, 1970.)

     SPIRITUAL LIFE

     In a sense we are living the spiritual life of the true Christian religion right here and now in this room. For we have all come here, each in his own degree hungering for bread, and desiring to live together in unity. We are all now looking at eternal objects, that is, truths. And in greater or less degree, deeply or shallowly, we are seeing the Lord's Divine Human: Jesus the Savior, His love and grace; and Christ the Redeemer, His wisdom, truth and law.
     In relation to our general subject, series and context pattern, we may properly define spiritual life as the life of the human spirit, of the rational mind. And because the inmost of this mind is the ruling love of every person, his spiritual life is the activity of his ruling love.
     The ruling love is both the "master of the house,* or the control of the outer mind and body, and the vessel for the inflow of either heaven or hell. In other words, it is according to the nature of this love that we are influenced or motivated either by good or evil spirits.

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For this love organizes, governs and arouses our feelings, the impulses and reactions of our everyday, conscious mind.
* AC 3020.
     When we understand this in some detail, we shall find that it answers such familiar questions as: why we feel anger over trifles, mirth at the expense of others, relief and embarrassing pleasure when others are hurt instead of ourselves, envy of the successes, the virtues, the possessions and pleasures of others; also, why these first feelings keep recurring-plaguing us-even though we recognize and acknowledge them as wrong, as not merely undesirable, but against the Lord's will and teaching.
     For every human spirit is born with the love of self as his master. This ruling love is now the down-turned channel for the up-flow of the hells; wherefore we are taught that man by nature is born into tendencies toward evils of every kind. And this cannot be changed until he is reborn, until his potential love to the Lord becomes his own and slowly assumes dominance over the love of self.
     In the beginning of even an orderly life we are unaware of this ruling love, even though we may know of it from the Word; and it is in this sense that Arcana 3020 says that man is mostly unconscious of his inner, rational mind which contains it. Yet the same passage also teaches and implies that we can become aware and conscious of this inner mind; that we can in a measure feel and see the outer workings and influence of our ruling love in a conscious way. How can this be understood?

     A brief and partial explanation is this: the outer mind, which is the whole of our consciousness in earthly life, consists of all the knowledges and imaginations of natural and spiritual things. It is the plane of our first reactions to sensation and experience, to situations, activities and events; of our first feelings, emotions and thoughts in response to external things. But it also has an inmost part or faculty which is called the rational, and which at first is merely natural. This is the unique human and inborn ability to examine, to compare, to analyze, in other words, to think about the quality and pattern of our conscious feelings, emotions, affections and thoughts-about our first primitive reactions, in short. It could be called the plane of second-thought. And if there is in our natural, conscious mind such a tool as the knowledge that man must examine himself and repent if he is to be re-born, then this natural-rational can be used deliberately and purposefully to examine and reflect upon the pattern and quality of our lower mind. As this is done, so our consciousness expands and "grows up" until there is even some awareness of the inflow of the hells through our first and ruling love of self. And the final result can be a deep, genuine repentance, and the first of a real love of our own toward the Lord.

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     This, indeed, is the only way we can be changed from a slave and a child of hell into a free citizen and child of heaven. And you may have noticed that it involves, not only self-analysis, but also some measure of self-restraint and self-compulsion, and a kind of warfare against the in-flowing hells. For our outer mind, as first constituted and controlled by the inner love of self, is always mixed as to its feelings and thoughts, motives and intentions. Some are naturally good; some are evil. Some are true; some are false. But all are used by the hells through the love of self.
     So it is not very good, and it is but very partially true, to say that whatever we do, however we live, is all right, as long as our intentions are good and we are "sincere." A man can be as sincere as is the devil in assassinating, killing or beating up his fellows, or in, to use an old-fashioned phrase, "living in sin!" And no matter how orderly and gentle our outward lives may be, it will at first be the result of a bewildering array of different and even opposite motivations and affections. If in rebellion we wish to choose our own "life style" and "do our own thing," and still we desire goodness and truth and the kingdom of heaven, then we must make sure that it at least resembles the Lord's "life style," and that "our own thing" is also the heavenly thing.
     Such effort toward freely-chosen self-restraint will inevitably bring us "up-tight" sometimes. But, as the man said: "I feel much better when I see the pilot tending to business, nervously last checking flight-plan, controls and instruments, rather than 'hanging loose' with the flight crew!"
     By self-examination, and reflection on what we discover thereby, we can become aware and conscious of our first love of self, and of the flow of the hells through it. We cannot really change or manipulate or govern this love by ourselves, for it is "ourself," the very "us," our own life. And actually it is the only factor in this first stage which enables us to survive, to live at all in this natural world, and so be prepared for the eternal life of love to the Lord.

     It is only our Heavenly Father, through angelic spirits, who can do this intricate and delicate work, slowly and with exquisite care to change our love, with tender mercy and immense concern to bring our selfhood into service to Him and toward our neighbor; gently subduing, quieting and re-ordering our inner and outer minds into the form of the genuinely human.
     But we can help. Indeed we must, as of ourselves, furnish to the Lord, transmit to Him the signals, the signs of our willingness that this be done.

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And we do this by self-examination, by reflection, and by repentance for the evils of which we thus become aware.
     It is only in this way that our natural capacity for anger, for example, can be re-directed into the form of zeal-which may even show itself rarely as a righteous indignation against our evil spirits. Only so will our mirth be re-channelled into pleasurable mirth over the lovely ratios of heavenly life. Our sorrows and depressions in life will be lightened to the sadness of angels over the apparent prolonging of the spiritual night of the human race, rather than being intensified by the hells into that despair which would destroy us. Our useful capacity for fear, rather than being nourished into monstrous and obscene terrors, will become the holy fear of God, and fear of offending against the neighbor.
     Above all this, the glory and grace of this New Age and Church is that we may come into a new idea and sensation of the Lord Jesus Christ, of His Divinity and Humanity, as seeable, knowable, perceptible and lovable, in a manner and degree never before attained by or possible to the race of man. For now it is possible to feel inwardly the warmth of the love flowing from our Father who art in the heavens; to hear and heed His voice as it teaches us in affecting tones through the Word, rebuking and warning us, cajoling and pleading, sometimes using the rod of natural law and grim necessity, and, again, comforting, encouraging and inspiring us; often picking up our bruised and torn spirits from the floor of earth, enlightening us with a sevenfold light, showing Himself to us as the sun of heaven, revealing to our wondering gaze the miracles and laws, even the minutiae of His creation and Being, sometimes shaming us by the magnitude of His love and long work for mankind.

     Finally, let us deeply acknowledge that none of this knowledge and consciousness of the nature and activity of the human spirit, of our inner mind and its ruling love, is available to us save through the sacred pages of the Word of our Lord. The very fact that we can now think about it at all testifies to the truth that "men are now [in truth] in a more free state of thinking about spiritual things."* I myself must acknowledge that very little understanding of these innumerable teachings would be mine except for the agency of the New Church, and specifically of the General Church.
* LJ 73.
     Sum up all that you know about the Lord and His Word, about His love and wisdom in creating, and every scrap of information you have about human history.

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I think if you do this, you will see clearly that the spiritual life of the true Christian religion is the climax and top-product; it is the wondrous end-result, the fulfillment and final realization of all the Lord's creative work of constructing and developing the human spirit through the ages. And this work has proceeded continuously, uninterruptedly, all-powerfully, despite human failure, the Fall, and the degeneration of the human race.
     The ultimate basis for this final product-the spiritual life of the true Christian religion-was created in a mere 3,500 years. It was that written record, the final outward expression of the Divine love and wisdom, which we call the written Word. Thirty-five hundred years-the sixth day of creation in relation to the birth of the full human spirit-as but yesterday when it is past, a mere "watch in the night"* of the human race to the eternal Providence; a tiny interval between the two great former ages of mankind and the third age now dawning.
* Psalm 90: 4.
     This ultimate basis-the written, published and distributed Word-is Divinely designed to create, through ages of ages, a profound change in the human structure, and to bring a new, eternal quality into human life in the natural world, just as it has already brought it into the heavens and the whole spiritual world.

     This, my friends and companions in the New Age, this truly is a most high and holy privilege which we are offered by our Lord Jesus Christ:
to be living in the beginning of the final and everlasting age of man; to be, so to speak, "in on the ground-floor" of its establishment; to be offered the inestimable gift of participating in the spiritual life of a new age. For it is Divinely true that "by the Word of the Lord the heavens have been made, and all the host of them by the breath of His mouth."* "The Lord has given His Word, and great is the host of them that bear the tidings."** This should be a constant source of delight to us, a wellspring enshrined in our hearts from which we may draw strength and the waters of salvation*** from which our youth may be renewed as eagles.****
* Psalm 33: 6. [Italics added.]
** Psalm 68: ii. [Italics added.]
*** Isaiah 12: 3.
**** Psalm 103: 5.
     This is the day which the Lord hath made; do let us be glad and rejoice in it,* trusting in the efficacy and undefeatable power of His work. it is the seventh day, the Sabbath of the Lord our God. He has blessed and made it holy.** Let us keep it so. Let us sanctify it, so that it becomes in life a sanctuary for us above all appearances of evil, so that it becomes for us a day of salvation in very truth.
* Psalm 118: 24.
** Exodus 20: 8-10.

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     CIVIL AND MORAL LIFE

     THE REV. DANDRIDGE PENDLETON

     In every truth there is the danger of distortion from a failure to see that truth in its proper relationship with other truths. The New Church man s response to civil and moral life is particularly susceptible to this danger; for the majority of numbers on this subject in the Writings stress the spiritual side and necessity of civil and moral life. The need for this stress is evident, and is in no way to be discounted. On the other hand, it is possible for us to emphasize this spiritual necessity in such a way as to leave the impression that civil and moral life are not important in themselves: that the only thing of real significance, for New Church men and women is their spiritual intention, or motive.
     We read in Apocalypse Explained 969: "The natural mind is full of all kinds of evils. . . . These evils . . . have their seat in that mind, for the loves of them are there, and thus the delights of thinking, willing, and doing them. These things are inborn in that mind from parents; for man is born and grows up into the things that are in that mind and is restrained only by the bonds of civil law and . . . moral life from doing them, and from thus manifesting the tendencies of his depraved will. Who cannot see that the Lord cannot flow in out of heaven with man and teach him and lead him before these evils have been removed. . . . Man is like a dark sea, the waters of which must be removed on either side before the Lord, in a cloud and in fire, can give a passage to the sons of Israel." Observe that the Lord cannot either teach or lead the mind as long as evils are present and active there. Under these circumstances, there can be no genuine spiritual enlightenment or life.

     Civil and moral order, then-civil and moral truth and good-give an absolutely necessary protection to the natural mind -protection against the proprium-in preparation for the spiritual. This is especially important in the formative years of childhood and youth, in order to build habits of self restraint, endurance, and the ability to choose from conscience what is orderly over what is disorderly, what is right over what is wrong. To talk about the spiritual apart from the moral and civil is idle speculation. Thus we find the Writings referring to the protective function served to the mind by "employments and occupations,"* of the slow poison of deceit, or lying,** and of its opposite-honesty-as "the complex of all the moral virtues";*** of the quality of zeal, or courage, in defending what one loves;**** of the "enormous sin" of drunkenness in its destructive effects upon the body and mind;***** and-with all the emphasis laid in the Writings on the spiritual side of marriage-of the enduring importance of physical virginity, especially with women, prior to marriage.

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We read in Conjugial Love 503, where this subject is directly treated of: "From these considerations, and those presented before, it is evident that after the zone is taken away and the virginity tasted, the virgin becomes a wife, and if not a wife she becomes a harlot. For the new state into which she is then inducted is a state of love for her husband; and if not for her husband, it is a state of lust."
* CL 5. Cf. CL 16, 249.
** AC 5128: 5, 9013.
***AC 2915.
**** CL 358; Char. 166.
***** SD 2422.
     The point is strongly made: There are those laws of civil and moral order which pertain unchangingly to the natural of men, because they are ultimate containants either of spiritual order or spiritual disorder-a fact that is largely unrealized by any conscious awareness at the time. This is why, as the Writings state, a man who rejects marriage as a holy or sacred covenant, really does not perceive any essential difference between the "embraces" in adultery and those in marriage, except that by civil law the former are declared illegal and the latter are declared legal.* When yet the inner content of adulterous sex and genuine marital sex is actually-not as, but actually-the difference between hell and heaven.**
* AE 990.
** CL 255.

     We must, then-for our own safety and the safety of our children-be very clear in our realization that there are those vital areas of civil and moral order which are not simply the product of this or that human era, and which are not to be considered as subject to essential change or modification. Yet virtually every basic civil and moral tenet taught in the Writings is being so treated in the Christian world today. We cannot afford this ignorance, or both we and our children-and the church with us-will wither even as we chant our "New Church" shibboleth: "It's a man's spiritual motive that counts." The question posed by the Psalmist in the declining days of Israel is as applicable today, and for the New Church, as ever it was: "If the foundations be destroyed, what can the righteous do?"*
* Psalms 11: 3.
     Where do we as New Church men-if we are to be New Church men-find those laws of civil and moral order which are unchanging and vital to human life in every age and environment? The Writings are clear on this. They do not arise-nor can they arise-out of human experience or thought, no matter how enlightened this may seem.

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For apart from Divine revelation the natural mind reasons from the fallacies of the senses; and these fallacies inevitably lead to distorted outlooks and disordered applications, no matter how well intended those outlooks and applications may be. The Word is the only source of genuine insight and application in this regard: There is no other. We read in Heaven and Hell 531: "The laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the Ten Commandments of the Decalogue; in the first three, the laws of spiritual life; in the four that follow, the laws of civil life; and in the last three, the laws of moral life." Here, then, are contained the perennial, unchanging principles of all genuine civil and moral law, order, and life. All genuine civil laws and applications have their essential basis in-and must be an extension of-the Lord's commands: "Honor thy father and mother . . . . Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal." All genuine moral laws and applications have their essential basis in and must be an extension of the Lord's commands: "Thou shalt not bear false witness against thy neighbor. Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife . . . manservant . . . maidservant, etc."

     What we have for the New Church, through the exposition of the Ten Commandments given in the Writings, is just such an opening and extension of civil and moral application in relation to present day human conditions as are necessary to meet their demands. The devastating breakdown that we see going on around us in relation to moral order and civil law-and the increasing pronouncements that this devastation is both a result of and creative of enlightenment-is a direct result of men's removal from the fundamental definition given in the Word and taking the matter into their own hands. Humanism does this. Existentialism does this. I have heard some say that both humanism and existentialism are in agreement with the doctrines of the Writings. They are not, because they are founded upon the denial of an existing God. And this denial is either explicitly or implicitly present in their every basic idea, just as every definition of morality is being based on what a sufficient number of people are doing to make it acceptable to society-or else to force society to accept it.
     I would close this brief discussion with a quotation from the True Christian Religion 444-445, in which the whole concept of charity is shown to depend on the moral and spiritual taken together, as a single unit: "Moral life, when it is also spiritual, is a life of charity, because the practices of a moral life and of charity are the same; for charity is willing rightly towards the neighbor, and consequently acting rightly towards him; and this is also moral life . . . .

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Viewing moral life in its essence, it can be seen that it is a life that is in accordance both with human laws and with Divine laws; therefore, he who lives in accordance with these two laws as one law is a truly moral man, and his life is charity."



     SOCIAL LIFE

     BY THE REV. NORMAN H. REUTER

     At the outset of these remarks it may be well to define clearly the concept of social life we will be using; for as a term it seldom occurs in the Writings, while as an expression in popular thought it has varying meanings. We will not be talking about social life as meaning any form of social in the sense of recreational activity. The social life we would reflect on is that arising from the activity of the mind of man when directed to consideration of the structure of society about him, and his concern for its development and improvement. This consideration necessarily includes the means and avenues for effecting change that good may result. In the Christian world this area of thought has been called the Social Gospel, and where humanism reigns it is often defined as the Social Revolution.
     What about thought and teaching in the New Church in this department? It is probably correct to say that until very recently general concern for this plane of doctrinal investigation and application has not been very active, although there have always been voices raised and studies made, even if they have not been widely influential. A recent presentation regarding man's responsibility for social concern is to be found in the published lectures of our Bishop, entitled "Values and Objectives in New Church Education," in which the third lecture deals with the Social Man. A more recent study, which all you faithful readers of NEW CHURCH LIFE saw in the April issue, was a part of the True Christian Religion series, wherein the Rev. Donald Rose gave a stimulating review of the chapter on Charity and Good Works. The burden of thought in both of these treatments is directed to the spiritual perceptions and purposes of a New Church man as expressed in uses to that society in which the New Church man finds himself. Let us now concern ourselves with such perceptions and purposes for a few moments, always looking to the Lord for light and guidance in the endeavor.

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But please do not expect any doctrinal prospectus leading to a New Church blue-print for social reform. The time allotted, the lateness of the hour, and the abilities of your speaker, all preclude such an effort. But reflection on basic revealed teachings relevant to our thought in this matter can grant enlightenment to all of us.
     Note that I have already made a prior assumption, namely, that there is a known revealed teaching that should govern in all our thinking and planning, and that the Writings of the New Church constitute such an over-ruling, authoritative basis and source for correct thinking. Where such an acknowledgment is not actively present, self-intelligence rules in the mind, and such intelligence sees only natural, not spiritual goals, in life. Reflect on the following teaching:

     "They who have worldly and earthly things as their end cannot withdraw their senses from them; and if they did so, they would perceive what is undelightful; in which case they would be departing and withdrawing from the things they have as their end, that is, which they love. Let anyone who is of such a nature put himself to the test, as to whether he desires to know [for example] how good adjoins itself to the affection of truth; and how the affections of truth apply themselves to good; and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them. But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man's affections, and how he may thereby join the man to himself . . . this he not only apprehends, but also has a perception of the interior things connected with the matter. In like manner, he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things more intricate. But when spiritual good and truth are in question, he feels the subject irksome, and turns his back on it."*
* AC 4096:2, 3.

     The point in referring to this teaching is to note that the natural man instinctively avoids thinking from the truths of revelation, rather turning to thought evolved from self-directed attitudes or ideas of others like himself. This is true of every man before regeneration has reformed his thinking, and through rational discipline of his natural made way-as of himself, but really from the Lord-for a new set of motivations to enter his heart and life and thus bring about a new and spiritual enlightenment, providing new insights from the Lord-a new perspective in values.
     Observe that the passage quoted speaks of those "who have worldly and earthly things as their end," which includes all manner and types of people. There are the fourth generation, so-called New Church men who have no affection for spiritual truth, and admit it; there are the faith alone and self-justifying individuals whose main use of the doctrines they know is to confirm preconceived notions and self-derived patterns of life; and there are the young minds just emerging from historical faith who, in their anxiety to establish individual identity, often are moved rigorously to question the teachings they have received, and this from the obscure notion, fostered by a burgeoning selfhood, that truth somehow is discovered by rejecting it.

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When one's historical faith is under attack, there is a strong urge to look elsewhere for authoritative and appealing sources of thought, because one just commencing to mature is not likely to have developed far enough in regeneration to have gained much spiritual judgment, or insight.
     This situation reminds me of a passage in the doctrines which tells about spirits who are being brought to

"perceive that everything they think and will flows into them, thus that they have no power to think and will from themselves. [It is said that] they resist as much as they can, believing that if this were so they would have no life of their own, and thereby all life would perish, for they vest this in what is their own. Besides, if they cannot do good and believe truth of themselves, they suppose that they should let go their hands, doing and thinking nothing from themselves, and should wait for influx. They are permitted to think so, even to the extent of almost coming to the conclusion that they do not desire to receive good and truth from this source, but from some other, by which there would not be such a loss of what is their own; and sometimes it is given them to inquire where they may find it. Yet afterward when they find it nowhere, those who are being regenerated come back, and in freedom choose to be led by the Lord in their willing and thinking."*
* AC 5660:2.

     The important thing to observe in all this is that the unregenerate natural of all men-young or old, those brought up in the tradition of the church or recent converts-resists guidance by a rational derived from spiritual truth when that rational opposes disorderly natural loves. The pattern of the tension and struggle between the spiritual and the natural in everyone will vary according to the nature of his upbringing and the content of his mind, but the inevitability of the struggle is the same for all. Inner, high-level control comes only through combat and temptation. As a young man said here last night, "It is a struggle!"
     So those who really believe that the Lord has come again in and through the Writings, and sincerely desire that He reign in their thoughts, hearts and lives, will see in the perverse state of heredity within all men, as also in the environing society around us, a great need for reform. He will attempt through cognitions from the Heavenly Doctrine, as agents of the Lord's rule within him, to develop a philosophy of social values and actions which recognize spiritual priorities, and the need for them even to be present in our social attitudes and actions.

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     I believe a student of the Writings will also note that they give no blue-print of specific actions, nor espouse any special causes, giving as the spiritual principle that is to govern in our relations with others the rule of charity that we should do unto others as we would that they do unto us. If the moral and civil structure of society was the embodiment of this spiritual exhortation, there would be no injustice or inequity.
     Today, civil and moral order, as we find it about us, reflects the disintegrating state of the Christian dispensation. Inevitably so! We as New Church men must expect this as the result of the Last Judgment. So, to expect through any emotional and political movement, or movements, a fundamental correction of injustices would seem to ignore the fact of the fall of the Christian Church and the civilization arising from it, and the fact of the Second Coming as the Lord's way of bringing salvation to the situation. Some of the fever of mass movements today seems to be a later-day expression of the Christian fallacy of instantaneous salvation, as opposed to the doctrine now made plain in the Writings of social improvement coming from personal regeneration; which comes slowly-not in a rush.
     In the chapter on Charity and Good Works in the True Christian Religion it is pointed out that the real way man can serve the neighbor, and thus society in general, is to act "justly and faithfully in the office, business and employment in which he is engaged, and with those with whom he has any dealings."* This, it says, "is charity itself." On the other hand, in speaking of giving to the poor and relieving the needy, the same passage warns that this should be done "with prudence." The teaching continues:

     "We must distinguish between the obligations of charity and its benefactions. By the obligations of charity those exercises of it that proceed directly from charity itself are meant. These . . . relate primarily to one's occupation. But benefactions mean such acts of assistance as are given quite apart from these obligations. These are called benefactions because doing them is a matter of free choice and pleasure, and when done they are regarded by the recipient simply as benefactions, and are bestowed according to the reason and intentions that the benefactor had in mind. In common belief, charity is nothing else than giving to the poor, relieving the needy, caring for widows and orphans, contributing to the building of hospitals, asylums, orphan homes, and especially churches, and to their decoration and income. But most of these things are not properly matters of charity, but extraneous to it."**
* TCR 422.
** TCR 425.

     Anyone who wants a reasoned philosophy concerning his social responsibilities must take this teaching, and others given in the Writings, into consideration, if he would do justice, love mercy, and walk humbly with his God.

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     (Discussion of Addresses on "The Life of Religion")

     Mr. Leonard Hill noted his pleasure in hearing about the subjects discussed, particularly the part on charity. Truly, he said, the New Church comes with the sword of truth.
     Mr. Harald Sandstrom addressed himself to the problem that, in terms of moral standards, what ought to be is increasingly being defined by what is. Social problems cannot be understood as to their cause on the level of continuous degrees. It is important for those working in social studies to realize that if you really want to see the roots of the problems you have to look for a spiritual cause. He mentioned that he cannot tell his Political Science students that these things happen because of the influence of the hells, for that is not convincing to them. He then urged both clergy and laymen to start working more in this field.
     Dr. James Brush asked Mr. Pendleton whether he had, in his consideration of moral and civil life, overlooked the dictum that adultery is the only cause of divorce.
     The Rev. Dandridge Pendleton replied that this was too big a subject to cover in a ten-minute paper.
     Mr. David Odhner said that what impressed him most at the Assembly was the trinity and one purpose in all things of religion and life. In the first session there had been the Divine Trinity of the Lord. In the second session, on the Living Word, we had seen the trinity in the three parts of the Word. Here again, in the purpose of life, was a trinity-spiritual life, moral-civil life, and social life. He observed that there was also a trinity, on a more natural plane, of the younger generation, the middle-aged generation, and the senior citizens-a trinity forming one church body. Within the New Church we can get rid of that despicable, over-used and misused term, the "generation gap."
     Dr. James L. Pendleton brought up Mr. Reuter's quotation about how the natural man becomes irked at the intruding of spiritual things, and wondered whether we do not need to study and learn about spiritual things while in a state where these things are not directly related to us, so that the Lord can bring truth into our plane of life almost without our knowing it. We often ask the clergy to bring the teachings down to everyday life, then when they do so, we get irked. He asked if the process requires that we study the teachings presented at such times as these sessions, which might be called irrelevant to our lives, so that the Lord can make them relevant to our natural lives.
     The Rev. Norman H. Reuter replied that, essentially, presenting truths through the ritual of worship provides just that detachment from the natural man, providing that the natural man tries to elevate his mind to spiritual things that make it possible for the Lord to be his teacher. However, he pointed out that Dr. Pendleton, as a psychiatrist, would understand that once in a while shock treatment is needed.
     The Rev. Bjorn A. H. Boyesen noted a quotation in Mr. Reuter's talk which said that benefactions of charity are not the same as charity itself, charity itself being connected with our occupations, or use, as we usually call it. While the Writings say that these other things, such as donating to hospitals, are not of charity properly, they do call them benefactions of charity. He pointed out that we in the New Church have a responsibility on an external plane, though from internal charity, to help those less fortunate than we; not necessarily as a church, but the church teaches it.

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We are sometimes, perhaps, too little aware of the social needs of people around us. Our main purpose should be to help lead those people, perhaps even by external things, to internal things. He then called on the Rev. Dandridge Pendleton for a few closing words.
     The Rev. Dandridge Pendleton thanked everyone for attending, then presented Mr. Robert Asplundh for some announcements.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. ERIK SANDSTROM       1970

     BAPTISM
     
     Two New Church Sacraments

     There are two sacraments in the New Church: Baptism and the Holy Supper. In the former Christian Church, too, there were from the beginning only these two sacraments, but the Catholic Church has added other five. The Protestant churches have for the most part held to the two, calling them "sacraments of the Gospel."
     In addition to the two sacraments there are, however, other holy acts of the church. The General Church recognizes Confirmation, Betrothal, Marriage, Ordination, the Memorial Service and the Dedication Service (the last taking varying forms according to the nature of the occasion). These holy acts, generally governed by set forms, are called rites, as distinguished from sacraments. All the rites are more or less closely related to the sacraments, and may be said to be derivations of these. Some, like Baptism, partake more of the idea of introduction; others, like the Holy Supper, present more of the concept of completion.
     The sacraments are set apart from all other holy acts especially on two counts: First, because the Lord Himself instituted and commanded them. With regard to Baptism He said: "Go ye therefore and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you"*; and as He celebrated the first supper with His disciples, He said: "This do in remembrance of Me."** Furthermore, in His second advent He re-establishes them as the two most holy acts of the church by calling them sacraments, and by opening up the spiritual sense that they embody and express.
* Matthew 28: 19, 20.
** Luke 22: 19.
     Second, the two sacraments contain between them all the truths of heaven and the church. Baptism is a spiritual washing, and the Holy Supper is a spiritual feeding. The relationship between these two things is seen particularly if we think of the cup and the platter, that need first to be washed and then to be used.

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"Cleanse first that which is within the cup and the platter, that the outside of them may be clean also," the Lord said.* In the mind the "cup" is the understanding and the "platter" the will-both receptacles, the one of truth, the other of good. These two need cleansing; the understanding from false concepts and prejudices, and the will from selfish motives and merely worldly aspirations. This is what is signified by the waters of Baptism. The water is applied to the forehead, because the forehead represents the mind. Then, after cleansing, the "cup" is fit to receive the life-giving wine of spiritual truth, and the "platter" the life-giving bread of the good of love. It is seen in this way that the two sacraments are mutually complementary, and that the whole of spiritual life is contained within them. Spiritual life is ever (even in heaven!) a matter of cleansing and infilling. There is no additional aspect to human or angelic life.
* Matthew 23: 26.

     The Renewal of the Sacraments in the New Church

     The two sacraments ever were sacraments of the Word. It is the truths of the Word, especially the commandments of the Decalogue, that cleanse heart and mind from evils and falsities, and it is the spirit of truth that feeds the understanding and the life of good that activates the will. John the Baptist took on the representation of the Word, when he cried in the wilderness of Judea: "Repent ye, for the kingdom of heaven is at hand"*; as did Isaiah, who was also a "voice crying in the wilderness,"** when he commanded: "Wash you, make me clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well."*** In this, words were spoken which were embodied in the sacrament of Baptism. And as for the fulfillment of the Word in man after repentance, the fulfillment represented by the Holy Supper, the Lord said: "The words that I speak unto you, are spirit and are life."****
* Matthew 3: 2.
** Luke 3: 4; Isaiah 40: 3.
*** Isaiah 1:16,17.
**** John 6: 63.
     The renewal of these sacraments in the New Church results from the revelation of the spiritual sense of the Word, now given to all who would receive it. Not that the spirit and life of the Word were totally absent from men prior to the Lord's second advent, but they were covered over by the representative language of the letter, and in many cases were deeply hidden. In the Lord's second advent the spiritual sense is set forth to the rational, in so far as this can ever be done in human language. The words are no longer designed to hold back the deeper truths ("I have yet many things to say unto you, but ye cannot bear them now"*), but to reveal them openly ("I shall no more speak unto you in proverbs"**).

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The sacraments, then, being sacraments of the Word, are renewed when the spiritual sense of the Word is revealed. In a way not possible before it is now possible to say that the sacraments are sacraments of the spiritual sense.
* John 16: 12.
** John 16: 25.
     This, too, is what the True Christian Religion teaches, and as it does it at the same time establishes that it is in the New Church that true Christianity is to commence and to be living for the first time. Thus we read:

     "Who does not see, if he is willing to see, that there is something Divine in the institution [of Baptism], which has hitherto been concealed because the spiritual sense of the Word was not before revealed? And this is now revealed because the Christian Church such as it is in itself is now first commencing; the former Church was Christian in name only, but not in essence and reality."*
* TCR 668.

     And further:

     "Because Christianity itself is now first beginning to dawn, and a New Church meant by the New Jerusalem in the Revelation is now being established by the Lord, in which 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, that this Church may come into the very use of the sacraments, Baptism and the Holy Supper: which is done when men see with the eyes of their spirit, that is, with the understanding, the holiness which is concealed therein, and apply it to themselves by the means which the Lord has taught in His Word."*
* TCR 700.

     Are therefore the sacraments now no longer sacraments of the letter of the Word? Is the letter abrogated?, the former connotation of the two holy acts abolished? Far from this! "I am not come to destroy the Law or the Prophets, but to fulfill."* That was so in the Lord's first advent. It is so again. The opening of the spiritual sense is nothing but a further fulfillment of the Word. Take, for instance, the chapter on the Decalogue in the True Christian Religion. There each of the Ten Commandments is explained as to its natural sense, its spiritual sense and its celestial sense. Are not these commandments to be obeyed on all three levels of truth? Are they not to cleanse all three degrees of the mind?, and to renew them all? So we see that the two sacraments are not shifted from the sense of the letter of the Word to its deeper senses; they are enlarged in purport and power to contain the whole of the Word, and to pierce in their meaning and intent into the whole of the human mind. It is in this sense that they are renewed.
* Matthew 5:17.

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     The Truly Christian Baptism

     The above, however, cannot be construed to imply that baptism in the former Christian Church is still valid as a Christian baptism. Once it was valid. That was in the beginning, when there was still life in the church. At that time Christians turned to the Lord in worship. Now they turn to the invisible Father "in the name of" the Son. Men no longer know what they worship. In the beginning there was also obedience to the Lord's will. He Himself had said: "By this shall all men know that ye are My disciples, if ye have love one to another"*; and when the church began to be established among the many, through the leadership of the apostles, it could be said: "And the multitude that believed were of one heart and of one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common."** But at the "consummation of the age," or the spiritual end of the former church, the Lord's prophetic words have been fulfilled: "Because iniquity shall abound, the love of many shall wax cold."***
* John 13: 35.
** Acts 4: 32.
*** Matthew 24: 12.
     True baptism is "into the name (not, names) of the Father, and of the Son, and of the Holy Spirit," and into obedience to "all things whatsoever I have commanded you." Change these things, and your baptism ceases to be Christian. The Christian religion itself consists in worshiping the Lord Jesus Christ, the one and only triune God, and in following Him by a life of genuine charity and enlightened faith. A church is spiritually dead that does not teach these things, nor lead to them.

     On this account we say that the truly Christian baptism is now baptism into the New Christian Church. Let us bear in mind that a church is not Christian simply by being so called. "The former church was Christian only in name, but not in essence and reality." In saying this, however, we also affirm that neither is a body of the New Church truly a "New Christian Church," unless it truly believes in the Lord and obeys His will. But the Writings have been given solely to the end that a living Christian Church shall arise. They say: "There are two essentials by which there is conjunction with the Lord, and thence salvation: the acknowledgment of one God, and repentance of life . . . Unless therefore a New Church arise, which acknowledges these two essentials and lives according to them, no one can be saved."*
* AR 9.
     In the history of the New Church there has been much discussion about what has been referred to as "re-baptism."

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But we think that the above teachings properly raise these questions: Has not the Lord renewed the Christian baptism by means of His second coming? And can this be acknowledged while at the same time accepting a baptism in a church which is Christian in name only? Is not baptism into the faith of the New Christian Church a truly Christian baptism for the first time?

     Into the Name of the Lord

     Members of the General Church may have noticed that it is now customary for us to say: "I baptize thee into the name of the Lord Jesus Christ, Father, Son, and Holy Spirit." Why "into"? The Authorized (King James) Version of the Bible says "in," and so do the Revised Version and the New English Bible. Prior to the 1939 Liturgy we, too, said "in." There are two reasons for the change, one external and one internal. The external, or linguistic, reason is that the Greek original, eis, means "into." It is a preposition of direction or purpose, and is used with verbs expressing motion. Hence "into" is the correct translation.
     But the internal reason for saying "into" (thus the internal reason why the Greek is eis) is that this preposition lends itself to a true and fuller idea than "in." To baptize "in the name of the Lord" suggests the idea of the minister performing the act "in the place of the Lord," or "in His behalf." That, of course, is true, too. But the Lord's name signifies His qualities; and His essential qualities are His infinite love and wisdom. These go forth in the proceeding Divine to embrace all things living; protecting, preserving and bestowing light and life. To be baptized into the name of the Lord is therefore to be baptized into this proceeding. It is like being moved into the outstretched arms of the Lord.

     The Three Uses of Baptism

     One might ask: Does not the Lord protect and nourish all, whether they are baptized or not? And He does, indeed. His love is not greater or less with one or another. But the flow of His proceeding Divine is according to reception. It is obvious, for instance, that if a person knows many truths it is possible for him-it does not necessarily follow! -but it is possible for him to understand more of the Divine order of life than if he only knows a little. Also, if he is active in constructive uses, and applies a watchful judgment according to the truths he knows and understands as he acts, it is clear that he has more happiness, that is, receives more of the Divine love, than if his usefulness is narrow and less judicious. The Writings express this by the law that influx is according to reception.

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     Now, the present writer has concluded that the amount of truths known, and the amount of opportunities opening up, are not prejudicial with regard to the heaven to which a man may regenerate; but that the embrace of knowledges and the scope of usefulness that apply to a man do make a difference as to his position in whatever heaven is suitable to his degree of love. In other words, truths and opportunities do not by themselves open up discrete degrees (or degrees of height). Love alone is here the determining factor, though love will ever think and act according to the measure of truth it has at its disposal. But truths and opportunities do govern continuous degrees (or degrees of latitude). This spells out width and scope, but not depth. We know, too, that "length" or "extension" ("depth") in the Word signifies love, and that "breadth" stands for truths.
     If we are correct with regard to the above, therefore, it means that Baptism, which introduces into the truths and opportunities of the church, does not make a man more predisposed to heaven than a person not baptized. Salvation is determined by free choice, not by opportunity. But it does provide for a widening of a man's use in this world and the next. This means a widening of man's influence upon his neighbor, for such influence is what use is. We repeat, however, that truths only make possible. Love alone is determinative. In this connection the reader may wish to reflect on the teachings in the Doctrine of Faith 27-30.
     This leads us to the particular uses of Baptism. Let us consider these in the light of the knowledge that "baptism itself gives neither faith nor salvation, but that it testifies that they will receive faith, and that they will be saved, if they are regenerated"*; or, in the words of our work:
"Both circumcision and baptism were given only for a sign and a memorial that they should be purified from evils."**
* HD 207.
** TCR 676.

     The First Use. "The first use of Baptism is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world."*
* TCR 677.
     Here let us remember the "sign and memorial." A sign is useless, unless it is known what it is a sign of; and a memorial does not serve you, unless you remember. The actual entrance into the Christian Church takes place: a) by means of instruction in truths, and b) by means of repentance. To wear the "sign" is to indicate that one is willing to be instructed, and that one intends to obey. To be reminded, or to have the memorial, is to reconsider and to rededicate.

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One might say that a sign is mainly for others, and a memorial for oneself. This would make a sign relatively external, and a memorial relatively internal.
     Baptism is an external act. So is the Holy Supper, and so are all the other holy acts of the church. But in the New Church there is to be no external without its corresponding internal! It is the internal that is the essential. But the internal cannot be sustained, unless it is ultimated. You cannot, for instance, continue in the affection of friendship, unless you express it by some appropriate words or gestures. Why is it that a handshake or an appreciative smile can be a warming experience? Why, if not because power is in the ultimate? So it is that baptism confirms to the parents (in the case of an infant baptism) or to an adult (in the case of an adult baptism) that they enter into a covenant with the Lord, a covenant that must not be broken. That covenant on the part of the Lord is to flow in with salvation, that is, with heaven, and on the part of man to prepare room for the Lord in thought and will.
     It is such intention in thought and will that opens up communication with particular societies in the spiritual world. Christians in the spiritual world can flow in only where there are Christian truths and a Christian life to receive their influx. Hence one might say that it is the spiritual baptism, or the baptism of the mind, that determines the influx from the other world, that is to say, it is the spiritual baptism that determines insertion among corresponding societies there. But again, what is intention without confirmation? What is an internal without its proper corresponding external? Moreover, the power of the sign of baptism is that it is public. The whole church expects a corresponding life, and expecting it, renders moral and spiritual support. And as for the memorial, this is a matter of conscience. Conscience, too, "expects" the follow-up!

     There is no magic in Baptism. The follow-up is ever the essential thing, just as the agreement itself is the essential of a confirming handshake. Parents by baptism agree to educate the child in the truths of eternal life, or to strive for a New Church education in their home; and adults agree to study the truths of the Word and to apply these to their lives. Thus it is in either case the quality of the Christianity that matters essentially, and the sacramental act is a sign and a memorial of that quality.
     But Christianity is in man, or about him. The True Christian Religion remarks: "By these things is illustrated this first use of Baptism, which is a sign in the spiritual world that he is of Christians, where everyone is inserted among societies and congregations there, according to the quality of the Christianity in him or about him (in illo aut extra illum)."*

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Clearly, "in him" is in reference to adults who are baptized, and "about him" in reference to infants. So the first use of Baptism is to lead the man into an association in which he will be introduced into Christian truths and a Christian life.
* TCR 680e.

     The Second Use. "The second use of Baptism is that the Christian may know and acknowledge the Lord Jesus Christ, the Redeemer and Savior, and may follow Him."*
* TCR 681.
     Let us note that this knowledge is not given outside the New Church; nor is an enlightened and deep acknowledgment of Him possible without the revelation concerning Him that is given in the Writings. We are not here forgetting the remnant of the former Christian Church. These still retain a faith in the Lord like a "smoking flax," and still retain a Christian will like a "bruised reed"; and the Lord will not "quench" nor "break."* But time is short; and "except those days should be shortened, there should no flesh be saved."** It is of mercy that the remnant is preserved spiritually alive; but it is of both mercy and truth that they be strengthened and revived, that is, liberated. So they must be brought into the full and clear knowledge and acknowledgment that the Lord Jesus Christ is God, and that the Father is in Him as soul, that the Son is His own body, and that the Holy Spirit is His outgoing light and life.
* See Isaiah 42: 3.
** Matthew 24: 22.
     And they must be brought into this full and clear knowledge and acknowledgment through the gate of Baptism into the Lord's New Christian Church. In the sphere of that baptism they will then have the power to live a truly Christian life.

     The Third Use. "The third use of Baptism, which is the final use, is that man may be regenerated."*
* TCR 684.
     Regeneration is not possible without truths. Regeneration cannot take place simply by willing it. This would be like building a bridge or a house without any appropriate knowledge. Gentiles, therefore, cannot be regenerated in this world-if they remain Gentiles here. That they can still be saved-and often more readily than those who have come from fallen Christianity-is by virtue of their innocence, and by virtue of the remnant of truths that they do possess. Essentially, they must acknowledge one Supreme Being and live according to the traditions of their religion.* This, so to speak, keeps the door to heaven "ajar" to them. In the other world, when they are instructed about Jesus Christ, whom they had never known before, the door is thrown open to them, and they are conducted into heaven.

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The Lord Himself said: "I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture."** On the other hand, the Gentile, like the Christian, can close the door, and he does so if he lives contrary to the traditions of his religion.
* AC 3263:2.
** John 10: 9.
     There is nothing more urgent in the world than to proclaim the gospel that "the Lord God Jesus Christ reigns, and that His kingdom shall be for ages of ages."* The Lord must be made known again. He has been at best like a "nobleman," and He has been as if in a "far country." But all the while His purpose has been "to receive for Himself a kingdom, and to return"**; and now He has returned, and is establishing His kingdom. The "kingdom" is the regenerate state. It consists of all "who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."***
* TCR 791.
** See Luke 19: 12ff.
*** John 1:13.
     Baptism, when truly understood and followed up, is like a gate that introduces into the kingdom and its King.

     The Baptism of John

     Our work devotes a special article to John the Baptist and his preaching and baptism. His baptism was called a "baptism of repentance," and he preached, saying: "Repent ye: for the kingdom of heaven is at hand."*
* Matthew 3:2.
     John, the forerunner of the Lord-not to be confused with the disciple John, the evangelist-represents the letter of the Word. As such, he revived the teachings of the Old Testament, so that the Lord might come to those whose remnants of truth were activated within them, so that they were in expectation.
     The parallel in the New Church is the preaching of the true sense of the letter of the Old and New Testament, so that men may be prepared by this sense to look to the promised second coming of the Lord, and prepare to be saved by Him. The sense of the letter of the Word is the waters of Jordan, in which John baptized. Afterwards the Lord sent His own disciples to baptize; and this now is baptism in the truths of the spiritual sense of His Word.

     The Memorable Relations

     Appended to the doctrinal analysis in the chapter on Baptism are six Memorable Relations. The leading theme in these is the relation between the two worlds, and the influx of the spiritual world into the minds of men on earth.

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These Memorable Relations belong in the exposition of the nature of Baptism; and we suggest that their essential burden is to illustrate that as everything of the external man in the world depends on the life-giving influx out of the spiritual world from the Lord, so the sacramental baptism has its entire true life and meaning from the spiritual understanding and life that it represents.
     Again, therefore, we are reminded that in the New Church there is to be no external without its corresponding internal. But by way of a corollary we are also reminded that no internal can exist and be sustained without its own proper and confirmatory external.
DREAMS, HOPE AND THE FUTURE 1970

DREAMS, HOPE AND THE FUTURE       Rev. ALFRED ACTON       1970

      (Delivered at the Commencement Exercises of the Academy schools, June 16, 1970.)

     Commencement is a time to look ahead; a time to think of what will be in relation to what has been accomplished; a time for dreams; a time for hope; a time for plans; a time for happiness. The world lies before us. We have passed one landmark in our preparation for use to our fellows, and we look ahead to the next. We enjoy the anticipation of the future, the thrill of entering into life as an adult. Commencement is, in fact, a time for joy; the warmth of a job completed, the glow of new states at hand.
     Yet as we look at the world we enter we may wonder. How can we rejoice as thousands die in the world's wars? How can we hope in face of forecasts of future doom due to the total pollution of our environment? Where is our happiness as we consider the frustration of our less fortunate friends whose culture or inheritance has deprived them of advantages we consider important. Race, poverty, pollution, war: these are perplexing problems facing all of us. Together we must seek answers for the human situations they pose. But remember that these answers are not simple. No one panacea exists which will resolve all human situations. In fact, the problems are as legion as the people who face them. God has created the human race in such a way that its progression is infinite. Just as no two people born on earth are the same, so no two life situations are ever identical. The problems of tomorrow will not be solved by the answers of today. Did not the Lord make this fact abundantly clear when He said: "Sufficient unto the day is the evil thereof"?

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     No, we are not gods. We cannot see answers to problems yet unformulated, let alone many of those facing us today. In fact, forecasts of future problems can do nothing but scare us. If, for example, I told you that you would marry, only to have that marriage produce an infant who would die after several years of prolonged suffering, would you seek the happiness of conjugial love? Obviously your freedom is tremendously hampered by a sure knowledge of the future. You cannot find happiness awaiting what appears to be disaster. It is most important that we see that if such knowledge were ours, we would deny God and all our happiness as well.
     Human freedom is the apple of the Lord's eye; it is the only source of humanity and its happiness. For this reason a knowledge of future events is withheld from all. But simply knowing that we can have no sure knowledge of the future is far from satisfying. Nor can we as New Church men rest in blind confidence that the Lord will somehow lift us miraculously from the problems facing us. Unlike fundamentalist Christians, we cannot hide behind teachings which tell us to care not for the morrow. The fact is that the New Word charges us to have such cares. We are told that as members of the Lord's New Church we must be prudent. We must look ahead, considering what course of action we seek to follow. We must dream dreams for our future. We must plan. We must provide. We are not to fall into the trap of standing idly with our hands at our sides, awaiting the moving of God. Such is the path to hell, not heaven. We are to be prudent. We are to face the problems of the world, not run from them. As the Lord says: "If, therefore, you wish to be led by the Divine Providence use prudence as a servant and minister who faithfully dispenses the goods of his master."*
* DP 210.

     The operation of Providence demands human prudence. God can operate for our wellbeing solely by means of natural events. Should He directly intervene in our affairs all our freedom, His most precious gift, would perish. God must use either the acts of men or the events of nature to effect His providence. There are no other means available. These two things, the acts of men and the works of nature, are as it were the hands of God whereby He leads us to the happiness of heaven.
     So the acts that we as individuals in the Lord's church on earth do are, in fact, a most important part of the workings of Divine Providence. Indeed, because our acts come, or should come, from the revealed truth of the Lord's new Word, these acts have the opportunity to be purer, more perfect forms for the betterment of mankind than any others.

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They can be the true workings of the hands of God. As New Church men we face a real responsibility for the future of the world. In the acts we independently choose the Lord's providence can perfect our world. We have been called by virtue of our baptism to a new discipleship. We have a Divinely commissioned role to play in the affairs of men. Are we ready to answer the call?
     When we consider the problems of the world we might wish to give up. Why not just sit back and enjoy? Why try to seek a life-example that can better the world? How can we as individuals be so presumptuous as to suppose that our goals, our dreams, have any relationship to the path of the Divine Providence?
     Answers to these questions are found in the Word. "Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed."* But what is trust in the Lord? Where do we, as New Church men, find hope? How can we face problems without frustration?
* Psalm 37:3.
     Divine Providence is an active force in the world. It is not passive. It is, in fact, love flowing in from the Lord: love that uplifts the souls of men, love that inspires hope and confidence in the future. If man places himself in the stream of this river of inflowing love, in the stream of Providence, he finds himself carried gently along its path, even to the joy of heaven. He cares for the morrow, but finds no anxiety in facing the future. If, on the other hand, he rejects this stream, he eventually drowns in his own selfishness. Hope is found as we find the stream of Providence. But how do we enter this uplifting stream? How do we find hope in the Lord? Obviously we must rationally and freely choose it.

     We know from the New Word that freedom is integrally related to rationality. Without rationality we cannot be free. This truth is why we spend so long a time seeking a right education in the sphere of the church. But we are also taught in the Word that we cannot be rational if we cannot dissent. If we cannot say, no, to a proposition, we have no freedom in regard to that issue. For example, we cannot say, no, to the motion of our heart. It beats without our rational control. We are not free as regards this motion.
     Because dissent and freedom are so intertwined we must jealously guard the right to genuine dissent. We must respect our own right, and the right of others to disagree with our views, to say, no. We are not to follow a multitude to do evil, to trample upon the freedom of individuals. Yet the fact is that true freedom comes from saying, yes, not no.

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When we love something, and are free to say, yes, to its expression, then are we happy. To say, no, to things we do not like is not the crux of freedom.
     There are two types of dissent: dissent which says, no, to Divine truth and finds unhappiness; and dissent which upon reflection says, yes, and so finds full happiness. These two ways of life are called the affirmative and the negative principles. One leads to all happiness, the other to folly.
     It is affirmative dissent which places man in the stream of providence. Man can recognize after reflection that which is of order. He can choose order, and so impose a pattern upon his life which will form a vessel truly qualified to receive inflowing love from God, which will place him in the path of Providence. Such is the goal for New Church men. They must seek to see order after pause for reflection. They must then impose that order upon their lives. Here is true freedom. Here is happiness.

     Order is seen in the Word. But let us remember that the Word is infinite truth. There is no one path of life proclaimed in its pages. There are as many paths as there are people who approach the Lord. Indeed, if in a year from now we cannot see more of the Lord in the pages of the Word than we can today, the year is lost. The church grows as we recognize the magnitude of our revelation, as we drink deeply of the truth found there; applying it to life situations in an infinite variety, trusting that the Lord is using our prudent acts to better the lot of men.
     In the history of our church many have drunk deeply of the truth found in the New Word. From their enlightenment they faced the problems of the past and prepared for us the present. Many mistakes, of course, have been made, but the fact is that we would not be here if some right choices had not also been made. We would not have this school, this church, and probably most of our friends, without the sincere good choices made by those who have preceded us. For this gift we owe much thanks. But the problems of the past are not the problems of the future. These new problems are, or will be, our problems. These are problems our enlightenment will be called upon to face. We can thank those of the past for their sincere work on behalf of our church, for their effort to seek to keep us in the path of Providence; but, more importantly, we must be ready to pick up the standard they have carried. Yet note, as we take up this standard, that we cannot remain content with the dreams of the past. We must dream new dreams for our church, yea, for the world. We in our turn-by the goals we set, by the dreams we dream-must strive to stay in the stream of Providence.

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     What are the dreams we dream for the future? What visions do we see for our church? What hopes have we for mankind? Obviously our answers will vary. We should have as many dreams as we have members in the church. We need all of us to consider the problems of the future, both in the church and in the world. But remember, as New Church men we consider these problems from a new revelation, a revelation which shows us something of the Lord's hopes for mankind.
     Two dreams found in the Word, when interpreted, will help us to fashion dreams that accord with the stream of Providence. One is a dream of King Nebuchadnezzar, the other a dream of John on the Isle of Patmos.
     You remember how King Nebuchadnezzar saw an image whose head was gold, whose breast and arms were silver, whose belly and thighs were brass, whose legs were of iron, and whose feet were of iron mixed with clay. The image was destroyed by an uncut stone, which then grew until it became a great mountain that in turn filled the whole earth.
     We know from the New Word that this image depicts the spiritual history of man. We know that it is a dream relating to the Lord's vision for mankind. The different metals of the image represent, respectively, the Most Ancient Church, the Ancient Church, the Israelitish Church, the Christian Church, and the Reformed Christian Church. The stone is the truth of the Lord's New Word itself, which has the power to expose old heresies in its bright new light. It is untouched by man-Divine truth Divinely accommodated to human needs. All this part of the dream has been fulfilled. The Second Coming is a fact. But the rest of the dream awaits us. The rock became a mountain and filled the earth. Spiritually a mountain is love. In other words, for the rock that is the truth of the Lord's new Word to fill the earth-which spiritually is the church, but may with hope be extended to our world; for this rock to fill the earth, it must become a mountain. It must be infilled with love. What dreams will we dream that will make the rock of revelation become a mountain of love, What will we do as New Church men to make the truths we have learned here at the Academy, and will learn in the future as we study the Word, into a mountain of love. What dreams will we live to show both those in the church and those without that we love the truth we see. How will we take the truth of revelation and place ourselves in the stream of Providence?

     The second dream I wish to mention is found in the last chapter of the book of Revelation. John on the Isle of Patmos looked up, and saw a pure river of water, the water of life, proceeding out of the throne of God and of the Lamb; and this river proceeding out of the throne watered the earth, making it fruitful, a paradise on earth.

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In the interpretation we learn that the throne of God is the place where God rests on earth, that is, His church. In fact, this church, the Lord's New Church, is the throne of God. From it can come the water of life, the truth of New Church doctrine, which can make the whole world fruitful. But remember that the water from this throne is not the same as the rock of Nebuchadnezzar's dream. Water from this throne is the truth of the Word applied-applied by the members of the church who constitute the throne from which the waters come. It is this water, truth applied to life, that shall make the earth fruitful. It is this water of which our dreams for the future must consist. What have we done to make this river proceed from the throne of God? What dreams have we that will make the throne of God visible to all on earth and so help to swell this river? How are we living the truth for the betterment of mankind?
     These two dreams call upon us as New Church men to plan carefully for the future. We must dream new dreams-dreams which will see all in the church seeking the life of the church, both by living its truth and by applying the truth of revelation to new life situations. But even as we hear the call to accept this discipleship in the Lord's New Church, to accept the challenge of growth, to accept the standard that serves as the sole hope of the world; even as we hear this call, let us hear also another voice. This voice tells us simply and succinctly how to face this new discipleship; how to dream a dream which will place us in the stream of Providence, and so aid in the salvation of mankind. It is the voice of the Lord speaking from Divine revelation. Let it be a motto for us all as together we look ahead with hope for the future: "If you are able, seek to know what is good and what is true, and think the truth, and do the good."*
* DP 179: 2.
SECOND MAPLE LEAF SUMMER ACADEMY 1970

SECOND MAPLE LEAF SUMMER ACADEMY       Erik E. Sandstrom       1970

     The second Maple Leaf Summer Academy congregated, again under the Rev. Frank S. Rose's invigorating leadership. Caribou Lodge in the Muskoka district of Ontario housed fifty-five young people through a sunny week of instruction and play.

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The Rev. B. David Holm and Candidate Erik E. Sandstrom aided in the instruction, and Mr. and Mrs. Denis Kuhl in the play. The vigor with which everybody participated became painfully obvious from various cuts, bruises and fractures. It was hoped by the instructors that such casualties would by association insure a deeper recall of the doctrines taught in this summer academy.
     The Rev. Frank Rose used the True Christian Religion as text for his treatment of Freedom, a most timely topic that could find immediate application in an unrestricted environment. The Rev. David Holm for three days made the young people thoroughly familiar with Heaven and Hell. Other duties prevented his staying out the week. Candidate Erik Sandstrom engaged the young people in a dialogue over the manifest application of the Lord's spoken words in the Gospels.
     After being aroused by Mr. Holm rustic airs, the young people cheerfully assembled for an eight o'clock breakfast. At 9:15 morning worship is held, with a short talk to set the moral tone for each day. Three classes of forty-five minutes each, for three age groups, follow until 12:15. By then, all eagerly await Miss Korene Schnarr's excellent treats. All students take up their responsibilities to help to make each event efficient.
     For activities, the "Chief Leaf," Mr. Rose, sends everybody on a hike to a beaver dam one afternoon, and on one evening he arranges a square dance. The Kuhls make all the young people happily worn out by either a scavenger hunt or a team tournament, which succeed in bringing all together into new friendships.
     The evenings are spent in venting excess energy in volley ball or any number of other physical activities. At 10:000 p.m. evening worship is held in an affectional sphere. A small snack prepares all minds for sleep.
     The week brought out the best in everybody! There was nary a cheerless moment, and half a score of responsible leaders showed up effortlessly. After careful balancing by the staff, the Theta Alpha award was given to Donna Zeitz, and Lynne Horigan and Donette Cooper were given honorable mention. The Sons of the Academy award was given to Patrick Horigan, and Philip Schnarr and Stephen Morley received honorable mention.
     Caribou Lodge, with its hospitable and friendly owners, has no doubt become firmly entrenched in the memories of all who participated in this year's Maple Leaf Summer Academy.

     Erik E. Sandstrom

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WASHINGTON SOCIETY'S SCHOOL 1970

WASHINGTON SOCIETY'S SCHOOL       Editor       1970



     

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.
     This month the Washington Society will inaugurate a day school. Not since October 7, 1930, when the short-lived day school of the Hurstville Society in Australia was opened, has such an event occurred in the General Church. In anticipating it one cannot but recall the words spoken by the Rev. William H. Benade at the laying of the cornerstone of the Cherry Street School House in Philadelphia on September 11, 1856.
     "My brethren, we have this day actually begun a great work-however small and insignificant may be its first appearance, and however weak and feeble may be the hands which have been laid upon it-a work which, as I verily believe, has a future of immeasurable extension and untold use. And having put our hands to the plough, it is not for us to look back, but forward and upward-to gird our loins for the labor which lies before us-to seek for strength and light where alone they can be found, and to do in our day and generation our duty as in the very presence of God."
     These words have application whenever there are new beginnings in the field of New Church education. Our friends in the Washington Society are in a situation not unlike that of those who assembled at Cherry Street, in that there is no ratio between the actuality and the vision they have seen. With conviction that they are doing the Lord's will, hope that they have read aright the indications of His providence, and trust in His leading, they have undertaken a great work in which they will have the support of the entire General Church. Whatever the subsequent history of the Washington school may be, we are confident that they have begun a work which has "a future of immeasurable extension."

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DOCTRINAL CHURCH 1970

DOCTRINAL CHURCH       Editor       1970

     The nature of the Divine revelation upon which it is founded requires that the New Church be a doctrinal church. But the reasons for this, and their implications for the church, must be thoroughly understood. These may be seen clearly in certain teachings of the Writings. The purpose of doctrinal things, they say, is not to teach men how to think, but how to live; and, they ask, what is doctrine, except for the sake of an end?, and what is the end but life, or that a man may become such as the doctrine teaches? Doctrine is truth, and we are taught that the understanding of good is what is principally called truth; through this understanding the spiritual are introduced into the will of good, and thus into good.
     Religion is of life, and the life of religion is to do good; but the quality of the good that is done is always determined by that of the truth from which it is done, and the spiritual good that is the New Church can be done only from the spiritual truth of the Heavenly Doctrine. Good that comes from any other source is merely natural, as is the charity in which it results. We shall be well advised to keep this prominently in mind whenever we undertake doctrinal study: that the study is not an end but a means; that the purpose is not to learn more about how to think correctly, but to live better and more fully the life which the Lord wills to give us through the truth of His Word.
     Doctrinal instruction will soon be resumed again in most of our societies and circles. May our attitude and response to it be formed by these teachings and ideas, so that we may look upon it, not as a means of enriching our ideas about doctrine, but as the Divinely provided way of entering more fully into the life of the church.
GOOD FROM NATURE AND FROM RELIGION 1970

GOOD FROM NATURE AND FROM RELIGION       Editor       1970

     To the chance hearer or new listener, some of the statements the church makes from the Writings seem harsh, unrealistic, and not in accord with the facts. This may be especially true of what the church teaches about the state of the Christian world and the almost total lack of charity and good in it. Never before has there been a more active and articulate social conscience; so much concern for the relief of material want and distress, for the care and cure of the sick, for the victims of injustice. Incidents showing gentleness and generosity as well as burning anger against cruelty and oppression are reported daily. Any disaster evokes a flood of kindness and helpfulness. How, then, can it possibly be said that there is little charity or good in the world?

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The external evidence has led some New Church men to suppose that Swedenborg was describing a state which has gradually ceased to exist since the Second Coming, and from time to time it causes some of our young people to wonder if the church is not blind to the realities of life.
     That there is in the world much good of the type that has just been mentioned cannot be disputed. But as the Writings point out: "It is one thing to do good from nature, and quite another to do it from religion." Those who by heredity are kindly, gentle, and well disposed can do much external good to other men. But this is what the Writings call "good natural not spiritual." It is spontaneous and without reason; and because those who do it have no concern for the good and truth of the church, they have not imbued their internal mind with precepts of doctrine, so that heaven can flow into it. Lacking a clear-cut, authoritative standard, they are at the mercy of every persuasive plea; and through their very qualities, unguided by truth, they can as readily be enticed into evil and convinced that falsity is truth, as they can be inspired to do what is of real benefit to others.

     Objections raised by those who have no background in the Writings are quite understandable; for the Writings themselves teach that good done from nature and good done from religion cannot be distinguished by men in the world because they are not acquainted with interiors. But this distinction is clearly drawn in the Writings; and for the sake of our faith in them, the clarity of our thinking, and of our proper appraisal of the church's teaching, it is necessary that we see and understand it. We will never be able to tell in this world who is doing good from nature and who from religion, for in the externals that we see the two goods are indistinguishable. We will readily admit that there are undoubtedly many doing good from a false religion within whose simple good there is a certain innocence that will be the basis for their eventual salvation.
     But even this is not spiritual good, which can exist only where spiritual truth is known, acknowledged and loved. Spiritual good cannot be done apart from spiritual truth, and is, in fact, spiritual truth in act. To live according to spiritual truth, this is what it is to do good from religion. It is of spiritual good, of good done from religion, that the Writings are speaking when they say that there is little good in the world. And when we consider how little spiritual truth is known in the world, and how little acknowledged, we may see that they indeed speak truly, and that the appearance to the contrary arises from our inability to penetrate to interiors. For it is one thing to do good from nature, and quite another to do it from religion.

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Church News 1970

Church News       Various       1970

     HURSTVILLE, AUSTRALIA
     The Rev. Douglas Taylor is a seasoned traveler. He ministers to General Church members in three States of Australia and also to those in New Zealand, besides conducting classes here and there for new contacts. He achieves this without looking too harassed. I have not asked him how he feels.
     The church in Australia is still in the pioneering stage, but little by little gains are being made. New land is being opened up as it were, seeds are sown, and harvests, though small, are being reaped.
     The society in Hurstville has a pretty full calendar each month. Doctrinally, Sydneysiders are well catered for. Apart from Sunday services and doctrinal classes there are the radio talks on Sunday evenings, which, although directed at people new to the church, are also appreciated by quite a few members. There is still a good response to the radio talks and some of the contacts also receive the Courier, which is published several times a year.
     The highlight of the year was the delightful and successful Nineteenth of June celebrations. In the weeks prior to New Church Day there had been doctrinal classes on the Consummation of the Age, the Second Coming of the Lord, and the New Heaven and the New Earth, while the subject of the address at a Holy Supper service was Conjunction with the New Heaven. For the children there was a puppet show and pageant, in which the children showed a great delight. In the pageant children represented the twelve apostles proclaiming the new evangel in the spiritual world.
     The Nineteenth of June banquet was a mini-Assembly; there being visitors from another State, one from Canada, and one from the United States. The theme of the three banquet addresses was "The New Evangel." Mr. Taylor explained how Swedenborg was enabled to see events taking place in the spiritual world; Mr. Norman Heldon spoke of the reasons why the twelve apostles were chosen to spread the new evangel in the spiritual world; while Mr. Chris Homer showed that the new evangel could not have been proclaimed until the True Christian Religion had been finished.
     Our Canadian visitor was Miss Karen Hendricks, who had stayed several weeks. She also traveled in Australia and New Zealand, returning with some fine slides to show us. The U. S. representative at the banquet was Captain Noel Griffin, on R and R leave from Vietnam. Several of the servicemen have visited Hurstville, the most recent being Jim Pletcher, one week too late for our banquet. They are always sure of a great welcome.
     NORMAN HELDON

     LOS ANGELES, CALIF.

     A year ago in this column two problems were mentioned for which solutions have been found. The first was the crowded condition of our building facilities. It was finally decided that by moving the pastor's family to another house we could expand with a minimum of difficulty. Bedrooms were converted into nursery, kindergarten and study. The large living room became a reception hall. The library-bookroom expanded from a closet into a shelf-filled room. Our many dishes were brought out of storage as we acquired our first real kitchen.
     The other problem mentioned was need for more children's classes. After Mr. Soneson moved closer to other residences it was possible to double the number given. Most youngsters attend different schools and they would remain comparative strangers without regular contact.

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     To introduce them into more social life the pastor and parents have arranged a variety of events, from scavenger hunts to New Year's Eve celebrations. They were guests of honor at the New Church Day banquet, receiving gifts, flowers and inspiration from the excellent speeches: Mr. Peter Klippenstein recounting our history, the Rev. Jan Weiss analyzing our present position in church growth, and Mrs. G. E. Kline speculating on our future. Many of the ninety guests spoke spontaneously, including the young. Since the little children were not included they were taken to a local park for their own celebration after the Nineteenth of June service.
     For the first time Christmas tableaux were presented, most of the work being done by these same young people. Just beforehand, the children's procession in the service, bringing gifts to the altar, was led by chancel girls beautifully robed. Since then four of them have maintained this duty previously carried out by the usher. The boys also help with maintenance, taping and cleaning. The hope is that they will so be prepared for the Academy by first tasting the delights of use in their home society.
     With the return of Academy students, and guests, comes beach weather, and the tempo of fun accelerates. A memorable innovation this year was an evening cook-out by the ocean followed by a midnight hunt for grunion. Swimming pools and patios were generously shared by members, and on one occasion the young people cooked and sold dinner to a hundred people, raising enough money for a group trip to Disneyland. The smaller children were so taken with this idea that they organized bake sales, and later went to Disneyland themselves.
     At this writing we are again readying ourselves for day camp, this year to study the book of Revelation. Last year's event was literally made possible by three energetic souls; and while the little ones studied and depicted New Testament miracles in many media, the older ones helped run the camp, teach, lifeguard, play piano, and so on, while recording it all in a motion picture. The climax came in an Independence Day picnic, with visitors and older members entertained by the art display, puppet show, songs, and a tableau of the miracles.
     Labor Day has been set aside for the college age, and the Rev. Geoffrey Howard came from Tucson to help stage a lively weekend, enhanced this year by students from as far away as Australia. From a welcoming supper party by a member's pool to an open house at the pastor's home for all the Society on Monday, religious and intellectual discussion flourished-interspersed with the inevitable beach picnic and song fests.
     Doctrinal classes have been on the subject of the New Jerusalem and its Heavenly Doctrine, in preparation for the church's two hundredth anniversary. Because of the great distances between homes extra classes, hosted by various members, were given. Until the day when we can locate closer to our building this seems to be the answer. Meanwhile, good weather, fast freeways, and dedicated families have made it possible to sustain our sabbath day observances and Sunday school program; and a handy and efficient air service has managed to get Mr. Soneson to San Francisco every other week in time for four o'clock worship.
     Although we have been blessed by the addition of some new families this year, we were deeply saddened by the loss of one of our longest standing members. Mr. John Potts passed away while traveling in Mexico. He has played a unique role here, and we had given him a "thank you" party just months before his going.
     In preparation for a change of pastors-the Rev. Norman Reuter assuming residence as acting pastor in September, 1970-the Bishop visited us in February. Such distinguished occasions are particularly appreciated by those of us who are so far from other church centers. The ladies arranged a lovely family dinner to greet the Bishop after he preached on Sunday. These events are very special in small societies, for there is nothing quite like the sphere of young and old feasting together. It has become our custom to climax our Christmas and Easter gatherings in this way.
     RUTH BARRY ZUBER

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     DETROIT, MICHIGAN

     The Fall Frolics took the form of a carnival and was fun for the entire family. Since this was right after Halloween, everyone was invited to come in costume, and the children were judged for the best and funniest outfits as they paraded in a grand march round the church room. After prizes were awarded, everyone scattered to match their skills against games of their choice. The favorite among the young children seemed to be finding coins hidden in sawdust. The older ones and the adults went from hockey to ring-toss, and had fun as well playing all the games in between. When it was time to clear up from the games and prepare for dinner, a puppet show about "Brer Rabbit" was put on by Grant and Kirk Steen in the classroom; which preceded films of the Detroit Boys Club and their canoe trip, taken back in the summer of 1969, along with the activities of the Bryn Athyn Boys Camp. Songs were sung after the films. Supper was served, and everyone left with a good, full feeling.
     There had been discussion for some time between the pastor and college-age students about the possibility of changes in church services, and early in December a special evening service was held in the John Howard home under the guidance of the Rev. Geoffrey Childs in an attempt to try to meet the state of the young people. Everyone was invited to come, and several couples outside the college age-group did so. The service seemed to fulfill its purpose.
     To greet the New Year, the Leo Bradins gave a party for all the high school students. Everyone had a great time.
     The Women's Guild's biggest accomplishment this past year has been the purchasing of gold carpeting for the chancel. It is very lovely and gives the church a renewed look which enhances the sphere of worship.
     The Society had the pleasure of having the Norman Reuters back visiting several times since last November, and during the month of May the Rev. Harold C. Cranch gave the last doctrinal class of the season and preached on the following Sunday. In March, Mr. Childs gave a sermon, written by the Rev. Peter M. Buss, on the dangers of apathy within the church. Then, in July, the Rev. Dan Goodenough was the visiting preacher while Mr. Childs was away on vacation.
     We are sorry to have the Stan Lehne family and the Dan Horigan crew leaving our Society as both families will be greatly missed. However, we are happy that the Michael Klocs are back from Topeka to fill the gap a little.
     After a supper on February 14, the Society's annual meeting was held. At that time a group of men chosen at the last semi-annual meeting to acquire information on the possibility of setting up plans for a new church building submitted their findings. From this report, a definite method of fund raising over the period of the next three years was agreed upon. If our designated goal can be met, we can begin working with an architect.
     The boys of our Society were guests of the Bryn Athyn Boys Club for the fifth straight summer this year. Through these meetings they have been stimulated into forming their own club, which has been meeting as a group for two years. Their most recent project, which was introduced to them by the Bradins at their final spring meeting, has been the making of candles. They are planning to carry on with this project in the fall as it seems to hold sufficient interest for the boys. Other activities this year have included a trip to the Ann Arbor Museum of Natural History; a kite flying contest, for which each boy built and flew his own kite; and a sled and snowmobile party given out at the Vance Birchman farm in the early part of the year.
     A tremendous loss that has saddened our Society recently has been the passing into the spiritual world of two great men, cornerstones of our Society, John Howard and Willard McCardell, Sr. We cannot help thinking that the Lord had a special use for these men, who were such good friends and leaders among us all, to perform together in the other world.

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     Along with the loss of New Church members, through His Divine Providence, that, with the aid of other societies, the Lord has provided us with prospective new members. Over the past nine months the Society has been blessed with five baby girls and one boy. We hope number of girls, no matter how sweet they are, will be offset by more boys to even up the score.
     SHERRY MCCARDELL
CHARTER DAY 1970

       Editor       1970




     Announcements
     All ex-students, members of the General Church and friends of the Academy are invited to attend the 54th Charter Day Exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 15-17, 1970. The program:

     Thursday, 8:30 p.m., Theological School Open House and Program, Pendleton Hall

     Friday, 11 a.m., Cathedral Service with an address by the Rev. Harold C. Cranch

     Friday Afternoon-Football Game

     Friday Evening-Dance

     Saturday, 7 p.m., Banquet. Toastmaster:      Mr. George H. Woodard
CHANGE OF ADDRESS 1970

CHANGE OF ADDRESS       Editor       1970

     The address of the General Church Mission in South Africa is now 36 Perth Road, Westville, Natal. This address is also that of the Rev. Peter M. Buss.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215) WI 7-3725.

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WORSHIP OF THE VISIBLE GOD 1970

WORSHIP OF THE VISIBLE GOD       Rev. GEORGE DE CHARMS       1970


NEW CHURCH LIFE
VOL. XC
OCTOBER, 1970
No. 10
      (Preached in Bryn Athyn, June 19, 1970, during the 25th General Assembly.)

     "Seal not the sayings of the prophecy of this book: for the time is at hand." (Revelation 22: 10)

     We read in the True Christian Religion, number seven hundred and eighty-seven: "The New Church is the crown of all the churches that have hitherto existed on the earth because it is to worship one visible God in whom is the invisible, like the soul in the body." How can this be understood? Surely, in some way, God has been seen by men through all the ages of the past. How else could they know Him, and worship Him? How else could He teach them, and lead them in the way to heaven?
     From the very beginning the Lord has been seen in the spiritual world. He appeared to men in spiritual vision as the Angel of Jehovah; but He was not seen as God-Man in the natural world. Yet it has been the goal of the Divine Providence from first creation that God might be immediately and consciously present with men on earth, as He is with the angels of heaven. That He would so come to dwell with men, is the burden of all Divine prophecy.
     At His first advent, the Lord did indeed appear on earth in the person of Jesus Christ; yet men did not see Him as God, but rather as a human messenger sent from God to intercede for the salvation of men. Even His disciples could think of Him only as He appeared to them in a material body of flesh and blood. When He rose after His crucifixion, leaving nothing in the sepulchre, He disappeared completely from the natural sight of men. For a brief period the Lord showed Himself to His immediate disciples in spiritual vision, similar to that of the ancient prophets; but at the end of forty days He appeared in this way for the last time.

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He led His eleven apostles from the city of Jerusalem to Bethany on the Mount of Olives. "And it came to pass, while He blessed them, that He was parted from them, and carried up into heaven."* Thereafter He was seen no more; nevertheless, He had promised that He would come again, and this promise was ever after the sustaining hope of Christian faith.
* Luke 24: 51.

     Men thought that the Lord would return in person, through the clouds of heaven "with power and great glory," as foretold in Matthew; but what would really come to pass at the time of the Lord's second coming, was revealed in cryptic imagery to John the Evangelist on the Isle of Patmos, and was recorded through him in the book of Revelation. The visions of John were so strange that no one could understand their meaning. Yet they pictured Jesus Christ as the Son of Man in heaven, a Divine Judge, and King over all the angels. Because of this, the simple in heart on earth could think of Him and worship Him as God. In this way, the belief of many Christians that Jesus Christ would in His own time return to dwell with men, was kept alive for centuries. This in providence was the purpose for which the Apocalypse was written. Without it no one could have been prepared to receive the Lord at His second coming. In fact, it does for the Gospels what the Messianic prophecies did for the Old Testament. Without those prophecies, the expectation of the Lord's advent could not have been perpetuated through all the centuries that followed the destruction of Jerusalem; nor could any one have recognized the Savior when He came. Although these prophecies were grossly misinterpreted by the Jews, the Lord was able to reveal to His disciples their true meaning, expounding "unto them, in all the Scriptures, the things concerning Himself."* So also, at the present day, the Lord has opened the true meaning of the Apocalypse, demonstrating thereby that as He appears in the Heavenly Doctrine, He is the very Lord Jesus Christ, returning according to His promise to dwell with men in His glorified Divine Human. Therefore, to this book also the Lord referred when He said to His disciples; "Now I have told you before it come to pass, that, when it is come to pass, ye might believe."**
* Luke 24: 27.
** John 14: 29.
     In the tenth chapter of Revelation we read of a mighty angel who came down from heaven, holding in his hand a little book, open. He is said to have "cried with a loud voice, as when a lion roareth, and when he cried seven thunders uttered their voices." But John heard a voice from heaven, saying unto him, "Seal up those things which the seven thunders uttered, and write them not."

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Concerning this we are told in the Apocalypse Revealed, number 472, that "the little book" in the hand of the angel, contained all the things which are now openly stated in the little work The Doctrine of the Lord, published by Emanuel Swedenborg in 1763. There we may learn how Jesus Christ, during His life on earth, glorified His Human, and at last united it to the infinite Divine above the heavens, so that in Him, God and Man became one, the infinite Creator of the universe, and the Savior of the human race to all eternity.
     How this could possibly be, no one in the past has even been able to understand. John, therefore, was commanded to "seal it up and write it not." But the promise was given that at last "The mystery of God should be finished,"* and the Lord would make Himself visible to men on earth as the Divinely Human God. That is why it is said in the last chapter of the Apocalypse: "Seal not the sayings of the prophecy of this book, for the time is at hand."
* Revelation 10: 7.

     It is now imperative that the doctrine of the Lord's glorification should be openly proclaimed, because on the acknowledgment and the understanding of that doctrine rests the only hope for the establishment of the Lord's kingdom on the earth. Because, in the past, this doctrine has not been understood, the true Divinity of Jesus Christ has not been seen. The first Christian Church has worshiped an invisible God, because prayers have been addressed, not to Jesus Christ, but to the infinite Father, asking Him to show mercy for the sake of His Son. It has been acknowledged that Jesus Christ must in some sense be Divine, but He is not thought of as God. Rather, He is regarded as a human mediator between God and man. With the passage of time men have put increasing emphasis upon His human qualities, while His Divinity has been progressively called into question. The simple have acknowledged it in blind faith; but such a faith can no longer be perpetuated. Unless men be given some understanding of how Jesus Christ is Divine, His Divinity will at last be completely denied, and this denial will mark the end of the first Christian Church.
     In the Heavenly Doctrine of the New Jerusalem, the Lord, for the first time, makes Himself visible to men on earth in His glorified Divine Human as the one God, the Creator and the Preserver of the universe. In the Writings, the Lord speaks once more "with authority, and not as the scribes."* Again men "are astonished at His doctrine." He describes in terms that appeal to man's rational mind how, by progressive stages, the Human assumed in the world was fully united with the Divine of the Father, until they became perfectly one, both in essence and in person.

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That He and the Father are one, the Lord openly declared to His disciples when Philip said unto Him, "Lord, show us the Father and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet, hast thou not known Me Philip? He that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me.?"** This the Lord's disciples believed because they had faith in the teaching of Jesus Christ; but how it could be true remained for them "the mystery of God" which could not be revealed before the time of the Lord's second coming.
* Mark 1: 22.
** John 14: 8-10.

     But how does the Lord now make Himself visible to men on earth? He is not to return in a material body. He is not to be seen, as at His first advent, with the eyes of the body. But He is to be seen as never before, as immediately present in the natural world. He is to be seen by the enlightened rational mind as present within all the forces of nature, creating, preserving, governing all things with infinite love and wisdom. How this can be true has never been seen before, although in all past ages men have acknowledged that somehow it must be true. Men have believed in it blindly, without understanding. In our modern day, this blind faith is being challenged as never before. Men are seeking to penetrate all the secrets of nature, and to understand the operation of natural laws as if they were totally independent of God. The very existence of anything super-natural is questioned, and by an increasing number denied. That there is any dependable law of morality, or of religion, is therefore brought more and more into doubt. If the worship of God is not to perish from the earth, the Lord must make Himself visible to man's rational mind. He must be seen as Divinely Human, immediately present, and perpetually operative, not only in heaven, but also in the world of nature. That He may be so seen, man must be empowered to understand at least in some degree, how the Lord actually governs and directs the forces of nature, that they may all combine to promote the ends of His infinite love and wisdom. This it is to see Him, and realize His immediate presence in the natural world. Such a vision of Him has never been possible before. It is the "new" thing that the Lord has accomplished by the revelation of His glorified Human. It is the "Divine Natural" which, before His second coming, the Lord possessed "only in potency," but by means of which He now makes Himself visible even to men on earth. By means of the Heavenly Doctrine man is now permitted for the first time to "enter intellectually into the mysteries of faith." This is the second coming of the Lord.
     This is a hard saying; who can hear it? It seems so unbelievable that many hesitate to proclaim it openly, lest in doing so they cause men to reject the Writings out of hand, without further investigation.

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Men seek, instead, to present the Writings as the works of Emanuel Swedenborg, a remarkable scientist and philosopher of the eighteenth century. As such, indeed, they have become widely known. They have exerted an increasing influence upon the philosophical thought of the day. Important ideas derived from them have found their way into modern literature and poetry. In subtle ways they have modified, in the minds of many, the interpretation of traditional Christian doctrines; and because of this some have supposed that the New Church is gradually being accepted throughout the Christian world. But the one thing that has not been accepted is the truth that the Lord has come again. The acknowledgment that the Lord Jesus Christ, in His glorified Divine Human, actually appears in the Heavenly Doctrine as the visible God of heaven and earth, this alone will establish the New Church.
     In this connection we are reminded that when the Lord was baptized by John the Baptist in the River Jordan, John pointed Him out, saying: "Behold the Lamb of God that taketh away the sin of the world."* To the Jews this was utterly unbelievable, and undoubtedly many who heard it rejected it at once. Nevertheless it had to be said. It was the first introduction of the Lord to the public of that day, and it was this above all else that led some of John's disciples to follow the Lord, and to hearken to His Word. If they had not done so the Christian Church would never have been established. So now, unless the Writings are presented to men as the promised second coming of the Lord, and unless the teaching of the Writings leads men to see the Lord, and to worship Him, no ideas drawn from them have any power to build the New Church in the minds and hearts of men; for "Except the Lord build the house, they labor in vain that build it."** That is why the Divine command is given: "Seal not the sayings of the prophecy of this book, for the time is at hand." The testimony of the Apocalypse is clear and unmistakable, for the Lord says: "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. ... Surely I come quickly, Amen." Only those can enter the New Jerusalem, and become members of His New Church, who answer with joy of heart, "Even so, come, Lord Jesus."*** Amen.
* John 1: 29.
** Psalm 127: 1.
*** Revelation 22: 16, 20.

LESSONS:     Revelation 10. Apocalypse Revealed 469, 472.
MUSIC:     Liturgy, pages 379, 457, 390, 506.
PRAYERS:     Liturgy, nos. 35, 83.

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CONSUMMATION OF THE AGE 1970

CONSUMMATION OF THE AGE       Rev. FREDERICK L. SCHNARR       1970

      (A series of two addresses given at the Fourth Session of the Twenty-fifth General Assembly, Bryn Athyn, Pa., June 18, 1970.)

     THE LAST JUDGMENT

     The year of our Lord, 1757, was not a momentous year in the chronicles of man's natural history. Europe was in the throes of the Seven Years War, with Frederick the Great of Prussia allied with England against most of the other nations in Europe. In India, Clive fought to establish England's authority: while in America, France and England battled for possession of an empire in the New World.

     Few great men were born in the year 1757, and few died. Nothing distinguished this year as a year of great or significant events. Indeed, we find that it has but a small place in mankind's historic archives. It has found a small place with all but a few-and those few are they who acknowledge the second coming of the Lord. To these few, the year 1757 must stand forth as one of the most fateful and glorious years that ever came to pass, or ever shall be. This was the year of the great Last Judgment in the spiritual world. This was the year when a violent storm whirled through portions of the spiritual world bringing thunderous judgment together with the refreshment of new enlightenment, even as the lightning cometh out of the east and shineth unto the west. This great spiritual storm, and the dramatic changes it brought about, affected the life of every angel, every spirit, every devil, and every person born into the natural world from that year forth and forever.
     The Sacred Scriptures are filled with stories and prophecies concerning judgments-and, indeed, concerning last judgments. The Writings show how there has been a last judgment upon every church that has ever existed, including the Most Ancient, the Ancient, the Israelitish, and finally, the Christian Church. Each of these judgments has consummated the end of a particular period and quality of the religious life of mankind.* Had we time to examine each judgment in detail, we would find that there are some factors common to all judgments, and some relating only to the particular condition and circumstances of each church. Each judgment was a last judgment in the sense that it concluded and ordered the state and life of the church that had existed; the church that no longer had anything of genuine charity and faith.

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None but the Last Judgment of 1757, however, was final in the sense that the need for further great judgments would never rise again.
* AC 931, 1850, 2118; LJ 46.
     Why was this? What was so different about the Last Judgment upon the Christian Church as to make future great judgments unnecessary and, indeed, impossible? It is to this question that our thought is directed, because we believe that therein lies enlightenment concerning the whole nature and power of the Lord's second coming, and the appeal of that coming to the freedom and rationality of the man who would be of the New Christian Church.

     From His Divine wisdom the Lord foresaw that man's external and degenerate states would in time bring about the necessity of a final judgment. He foresaw, and in the veiled language of correspondence and representation He revealed, not only the coming of the Last Judgment but the character and process of that judgment.
     The judgment of 1757 was the time when the prophecies of old were fulfilled. This was the abomination of desolation and the consummation of the age prophesied by Daniel.* This was the time spoken of by the Lord when He addressed His disciples concerning His second coming, saying, "then shall be great tribulation, such as was not from the beginning of the world to this time, no, nor ever shall be."** In the Apocalypse prophecy follows prophecy detailing the time and nature of the Last Judgment: the judgment falls upon the great harlot of Babylon, and the great red dragon; the great Armageddon is described, the final conflict between the armies of heaven and the armies of Satan and the Devil, until "the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever."***
* Daniel 9: 27, 12: 11.
** Matthew 24: 21.
*** Revelation 20: 10.
     For countless centuries such prophecies have been noted by men, but because of the great falsities clouding men's vision, the terrible and violent nature of the prophecies has been misunderstood and misinterpreted. The day of the judgment has come to be a day of Divine wrath and punishment; a time when the Lord would rend and destroy the earth because of man's wickedness; a time when the evil and the disbelievers of Christian faith would receive God's just punishment and be cast into hell, receiving the tortures of the damned. How very little man has been able to understand of the Divine permission of a last judgment and of the qualities of the Lord's love and mercy therein.

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He did not understand because he either could not, or did not, receive the primary doctrine, the cornerstone of the true Christian religion, that the Lord Jesus Christ is the one Divinely Human God.
     How differently we can now understand the nature and purpose of the Last Judgment is made clear from the following teaching concerning that judgment in the work, Continuation Concerning the Last Judgment, where we read: "The Lord does not bring destruction upon anyone, but only protects His own, and draws them away from communication with the evil."*
* CLJ 28.

     To understand the Divine permission in allowing a condition to arise in the spiritual world so terrible and chaotic that it necessitated a last judgment, we must commence by recalling some fundamental teachings concerning the Lord's purpose in creation, and the nature of man. The Lord created man to become an angel of heaven. He created man with the two faculties of freedom and rationality, so that man, in choosing to receive the qualities of love and wisdom from his Creator, could experience to eternity a delight and happiness not otherwise possible. Man's freedom and reason the Lord therefore guards as the apple of His eye, because every purpose of His creation rests on their proper functioning. When the Lord protects what is His own, these are the essentials that are the Lord's own with man, and their protection comes above everything else. How were these two faculties endangered in the states leading to the Last Judgment, endangered to the point where nothing would save them but the permission of a final judgment?
     The situation that developed in the spiritual world after the Lord's first coming was not unlike that which had developed after His coming through new revelations to establish the Ancient and Israelitish churches. Each new revelation the Lord gives presents truths to man in new forms, and these new forms establish new types of life-new loves, affections and thoughts. So we have the teaching that with each such coming of the Lord, new heavens begin to be formed-higher, middle and lower, or celestial, spiritual and natural.* Every new heaven formed, while it receives influx through all other previously formed heavens and is nourished and fed by such influx, nevertheless begins to operate as a separate organ or unit with its own distinct form and quality of life.**
* See Coro. 36.
** AC 1850; AR 612, 876; Coro. 16.
     The truths the Lord revealed by His life on earth began to establish the Christian Church. In the spiritual world, new heavens began to be formed from those who received these truths, and new hells from those who knew but rejected them.

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But in the world of spirits, that mid-world between heaven and hell where all men first go after death to prepare for their eternal place, the normal processes of vastation and judgment began to break down. As had happened in prior ages, judgment began to be delayed, first with a few, then with many, and finally with multitudes. Disorder and confusion, states of unhappiness and despair, spread through the world of spirits like a virulent plague. Because the world of spirits is in communication on the one side with the lower heavens, the infections of the world of spirits reached forth into heaven bringing an infestation of unpleasant and unhealthy states to the angels in the natural heaven, and before the judgment finally came, even to the angels in the spiritual heaven as well.*
* TCR 121; AR 99, 829, 884.
     From the time of the Lord's life on earth to the year 1757, the situation in the world of spirits and the infestation of the newly-forming Christian heavens grew increasingly worse. Indeed, Swedenborg, writing in the early portions of Arcana Coelestia eight or nine years before the judgment, observed:

     "That a Last Judgment is at hand cannot be so evident on the earth and within the church as in the other life . . . . At this day the world of spirits is full of evil genii and of evil spirits, mostly from the Christian world, among whom there reign nothing but hatreds, revenges, cruelties, obscenities and deceitful machinations. When evil thus begins to prevail, and the equilibrium begins to incline to the side of evil, it is thereby clearly perceived that the last time is at hand."*
* AC 2121, 2122.

     What caused all this chaos, and why did the Lord permit it? The immediate cause was the hypocrisy of evil spirits from the Christian Church, particularly from the priesthood of that church. These had the knowledges of the Christian religion, and in their freedom many used these knowledges as a means of obtaining power and wealth. To support their wicked designs, they subtly twisted the truths of the new religion into falsities, while yet carefully hiding their perversions behind a veneer of moral and civil order. To be able to control and rule good yet simple and ignorant people, it was essential that they have these appearances.
     When such men died, and came into the world of spirits, they continued to practice the same interior evils, together with the appearances of civil and moral order. Under the laws of the spiritual world, the process of judgment in the world of spirits forms the externals of man's mind and body into an exact image and correspondent of his internal character.*

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This process takes place through various kinds of temptations called vastations, whereby, with a good man, all falsities and evils are gradually removed because contrary to his ruling love, and with an evil man, all truths and goods are removed because they are opposed to his ruling love."**
* HH 457, 498.
** HH 513.
     Except for those whose interior evils broke through the cloak of civil and moral order, the process of judgment with many became delayed-and with some it became delayed for centuries. Strange as it may seem when first considered, the reason for this delay in judgment, and the consequent confusion and disorder that followed, lay in the desire of the Lord to protect and preserve the freedom of the multitudes of angels in the natural heaven.

     In revealing the degrees of heaven, and especially in describing the nature of an angel in the lowest or natural heaven, the Writings present a picture that is utterly new and foreign to all Christian concepts of angelic life. They tell us of angels who have stopped on the first step of wisdom, and who do not desire to go any further.* These angels have learned general truths from the Word and have obeyed them; they have done good from truth, and have gradually come into a delight of obedience to the Lord.** But they have not wished to pursue the knowledge and life of interior truths, and therefore do not have the enlightenment and intelligence of the higher angels.*** They are relatively simple angels, who, while they are not in evils, yet look principally to what is external.****
* HH 270.
** AE 443: 2, 834; AC 10,130:3; TCR 580.
*** AE 624: 2.
**** LJ 70.
     Such natural angels have no ability to judge concerning the character and intention of another, except by what appears in the externals of what is civil and moral. This, therefore, was the principal reason why spirits who were interiorly evil, yet in civil and moral externals, could form a bond of association and friendship with the simple good in the lowest heaven and in the world of spirits.* There was no way that this bond could have been miraculously broken without infringing on the freedom of the natural angels. If a separation had been forced before the natural angels and good spirits could see the reason for it, and could actually desire it themselves, "heaven would have suffered in its ultimates," that is, in the basis of freedom and rationality wherein all things of heaven must rest."**
* LJ 59, 70; CU 10.
** CL 70.
     The angels of the higher heavens, while they saw and were affected by the confusion and infestations plaguing the lower heaven and the world of spirits, could not bring about a change. Our own experiences fully confirm that it is not sufficient to judge of our own associates and friends through the eyes of another; we must judge these relationships as we see them ourselves, and we will resist any effort to have arbitrary judgments imposed upon us.

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So to preserve the precious freedom of angels and men, the Lord permitted what He did not will-the increase of a complex and monstrous disorder. Imaginary heavens grew up like great empires, in which the evils of an infernal hypocrisy mingled with the externals of the order and life of heaven.
      Because the Lord's life comes to man partially mediated by the states of angels and spirits, the process of influx began to degenerate, until man on earth could scarcely be maintained in equilibrium between the things of heaven and the things of hell. In the world of spirits and in the natural heaven, the unjudged states of interior evil became like the raging beasts of the Apocalypse, ever striving to reach higher to destroy and yet possess the life of heaven.
     Angels and spirits, confused and disturbed by the infestation of evil states, looked more and more to the Lord for help, while still not sensing the cause of their unhappiness. As with the individual man when he seeks the Lord in the midst of temptation and the Lord draws ever closer to him, so the Lord was drawing nearer to bring about a final judgment in the spiritual world.

     The spiritual sense of the Word and the Heavenly Doctrine of the New Jerusalem were being revealed on earth and in the heavens. When man's states had deteriorated so far that he desired something more from the Lord, something more was given. But it was given in such a way that no man's freedom would suffer thereby, but that man's reason would be fed by spiritual food so rich and plentiful that all the powers of hell would disperse and flee before it. The truths of the Second Coming descended from the higher heavens, bringing new light and intelligence to all angels and good spirits. Their message was as the sound of a trumpet, and their power was as the armies of heaven following the Lord to battle on the white horses of a new understanding of the Word.
     The stronger and clearer the new teachings became, the more did the spirits in interior evil rise like a great dragon to resist and devour their influence. They reached out in every direction to hold on to their power; and in the activity of this increased resistance did their interior evil lusts break forth from the false confines of civil and moral order into open and evident transgressions.
     Now the good could see what they could not see before, and they willed to withdraw and be separated from such companions. So were the heavens ordered, and a new, organic Christian heaven came into being and began to operate as a new means of influx to spirits and men.

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     As the good were separated from the evil, the externals of the evil quickly began to come into a form corresponding to their evil interior loves. The Last Judgment had come; the horror and turmoil so vividly prophesied was at hand. Swedenborg witnessed the great change that took place in the world of spirits in 1757.

     "There was seen above those who had formed to themselves seeming heavens as it were a storm cloud, which appearance was from the presence of the Lord in the angelic heavens above them, especially from His presence in the lowest heaven, lest any of them on account of the conjunction should he carried away and perish with them. The higher heavens, moreover, were brought down nearer to them, by which the interiors of those upon whom the judgment was about to come were disclosed; on which disclosure they appeared no longer like moral Christians as before, but like demons. They were tumultuous and strove among themselves about God, the Lord, the Word, faith and the church; and because their lusts for evils were then also set free, they rejected all these things with contempt and ridicule, and rushed into every kind of enormity. Thus the state of these heavenly inhabitants was changed. Then at the same time all their splendid appearances, which they had made for themselves by arts unknown in the world, vanished away; their palaces were turned into vile huts; their gardens into stagnant pools; their temples into heaps of rubbish; and the very hills upon which they dwelt into gravel heaps and into similar things, which corresponded to their wicked minds and lusts . . . . These changes of state were accompanied by various concussions of their dwellings and lands; which were followed by earthquakes, mighty according to their perversions. Here and there, also, chasms were made towards the hells which were under them, and a communication was thus opened with them. Exhalations were then seen ascending like smoke mingled with sparks of fire."*
* CLJ 23-25.
     "I saw many collected into companies as into bundles, according to the genera and species of evil, and cast hither and thither into whirlpools, marshes, stagnant pools, and deserts, which were so many hells."*
* LJ 29.

     As the restraining power of external bonds was removed from the evil, they rushed forth from the world of spirits to their companion states in hell. The heavens were freed from infestations and brought back to states of happiness, peace and usefulness. The world of spirits was cleansed and ordered, and once again prepared to perform the proper function of introduction of spirits to the spiritual world, vastation, judgment and instruction.
     In spite of all the misery and unhappiness that preceded and accompanied the judgment, the Lord had fulfilled His primary reasons for such great permissions; the freedom of angels, spirits, men, and even the devils, remained unimpaired. Those who were the Lord's own in the New Christian Heaven, and those who sought to be the Lord's own in the world of spirits and on earth, in a state of new and greater freedom, could now receive and enter the New Christian Church descending from heaven, and being revealed upon earth.

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Now man's other faculty, his ability to reason, could receive the spiritual truths of the Lord's second coming. Now it would be possible for man to enter intellectually into the truths of faith and to come into a rational understanding of heavenly truths: an understanding so clear, so certain, so powerful that no falsity or evil from hell, however lowly or subtle, could ever again bind the mind of angel, spirit or man, without his free and willing sight and consent.
     This is why the world of spirits will never again fall prey to such blind states as necessitated a last judgment; and this is why the New Church will never forget the wondrous gift that was given to mankind in the midst of Divine permissions.
     This, then, is the new freedom and the new rationality that the Lord has given to the infant states of His New Church on earth. The knowledge and acknowledgment of the Lord's Divine Human has once again been reestablished as the cornerstone upon which the doctrine and life of the New Church shall rest. It is the man-child born from the woman clothed with the sun who would rule all nations with a rod of iron. It is the means whereby man can now exercise a truly righteous and just judgment concerning all things of his life. The Last Judgment of 1757 stands forth as a monumental witness of the Lord's purpose and desire for mankind, that
     He wills to lead them to the kingdom of heaven by the truths of His Word, but in freedom according to reason.
STATE OF THE MODERN WORLD 1970

STATE OF THE MODERN WORLD       Rev. ROBERT S. JUNGE       1970

     What can be said of the essential spiritual state of the modern world in which we live? The Lord tells us that under the Divine laws of permission the Christian Church was consummated. It was no longer able to serve as the basis for the angelic heaven; in fact, it even doubted the real existence of anything spiritual.* This was no mere recession from the true church, but a full separation from all its spiritual roots.** Man so abused the Word that he became nauseated over any thought of its spirit.*** He used its letter merely to support his love of the world and particularly his love of dominion.**** He looked toward heaven with his eyes, but with his heart towards hell.***** Charity and faith disappeared as spiritual realities.******

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So it is said that ". . . in the general body of the church there is mere emptiness"*******-a phrase which, interestingly enough, many coming to the church as adults use in exactly these words to describe their former church affiliation. For all its superficial reform and enlightenment, darkness covered the earth, and gross darkness the people.********
* AE 825: 4. Cf. AC 530.
** Coro. 57; AC 9141.
*** AC 5006.
**** AC 5702. Cf. 948: 2.
***** AC 232: 2.
****** AC 1857:4; AE 817: 2; AC 3398-9; AR 658.
******* AE 808: 2.
******** Isaiah 60: 2. AC 232-3, 4423.
     This process was a repetition of history, for until the Jewish Church had become a "wicked and adulterous generation" which crucified the Lord Himself, Christianity itself was not born. Had a hope of reform existed, the Lord would not have needed to come. But there was no such hope of reform then, and there was no hope of reform in 1757; in fact, the state was "much worse than in former times because men can confirm the incredulity of the senses by scientifics."* For man's evil had freely run its full course to complete denial, even to hatred of the Lord Jesus Christ Himself.** As at this day, if Jehovah were to appear in the church as a Man, men would take offense and would think that He could not possibly be the Creator and Lord of the universe.*** There was no turning back then, and there must not be any turning back now, lest we profane the whole providential thrust of the New Church.
* AC 232, 2124.
** AC 1032: 2.
*** AC 6876: 3.

     Now, some properly point out that the Writings say: "henceforth the man of the church will be in a more free state of thinking on matters of faith, thus on the spiritual things that relate to heaven, because spiritual freedom has been restored to him."* It is not clear, however, whether this means a state of greater freedom within Christianity or rather within the New Church, for the passage immediately following says that the angels "have slender hope of the men of the Christian Church."**
* LJ 73. Cf. CLJ 121; AC 9256.
** LJ 74.
     For those who look for a rebirth within Christianity itself we would also note the Writings say that Christianity, like the Jewish Church, will remain "in its external worship, as the Jews do in theirs [not "did," but "do" in theirs, 1700 years later] in whose worship it is well known that there is nothing of charity and faith, that is, nothing of the church."* We are further taught: "falsities and evils continually grow in the church that has once been perverted and extinguished."**
* AC 1850: 4.
** AC 4503. Italics added. Cf. AC 2910: 4.
     The Writings simply do not describe some gradual improvement that will take place within the former church. We should think therefore of today, not yesterday, when we read: "The hells at this day are immensely increased, and, wonderful to say, especially from those who are within the church, on account of cunning, deceit, hatred, revenge and adultery, which flourish there more than elsewhere; for within that church cunning is esteemed ingenious, and adultery honorable, and they who deem otherwise are laughed at."*

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The term, addiction, has come to have a frightening impact today. It creates a vivid picture, therefore, when the Writings say that many today are "addicted to adultery."** Many through unjust divorces try to make adultery respectable. How many regard marriage as simply "legalized living together"?
* AC 6666. Italics added. Cf. AC 1032: 2, 2243; AE 981: 3, 1008: 2.
** AC 1885: 3.     

     Of course, if we look from merely external human judgment, we can find evidence of all sorts of lip-service rendered to God's name. But the Divine judgment of Him who is mercy and love itself is that Christianity, consummated and dead, stands in direct opposition to everything for which the New Church stands, against the wonderful hopes and promises the New Church can bring to any man of good will. "Without a knowledge of the
     Consummation of the Age, the Second Coming of the Lord, and the New Church, the Word is as it were shut up."* A full acceptance of the Writings and the need for the New Church demands a clear sight of the state of the world. It is not mercy and charity to see if we can somehow soften or qualify Divine revelation. Spiritual charity is shunning evils as sins against God. As these very teachings restore freedom, so they are mercy itself. The treasure of conjugial love, its hopes and promises, are scarcely known in the world because of the state of Christianity. The precious doctrine of life after death which restores purpose to our lives is only seen clearly in sharp contrast to past beliefs. Today the Lord Himself is made visible to man, but He can be seen only when the absolute denial of Him in the world is exposed. The doctrine of the consummation is an integral part of every sacred truth we find in the Writings.
* Coro. 1.
     The Writings bring salvation and love; yet to do so they speak a devastating condemnation. The Lord came as a gentle Shepherd, yet said to a fallen church: "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?"* His unpopular words even led to persecution and crucifixion, yet that very exposure made the full impact of the resurrection possible. Without words which will ring unpopularly in many halls, and which will bring ridicule and denial from multitudes, a new age cannot dawn today and man's faith in God cannot be resurrected. "Let him that is in Judea flee to the mountains, and let him which is on the housetop not come down to take anything out of his house; neither let him which is in the field turn back to take his clothes."**
* Matthew 23: 33.     
** Matthew 24: 16-18. Cf. AC 3653.

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     What, then, of the remnant within Christianity, simple and true to the ideals that they cherish in life?-that nucleus, described as a "few" who cry out, "How long, O Lord, holy and true, dost Thou not judge."* The true remnant cries out for truth and judgment from the Lord.
* Revelation 6: 10.
     In the world at large there seems to be a growing recognition of Christianity's shortcomings. In the plea for human relevance, at times, there even seems to be a terminology which sounds like a belief in a human god. But real acknowledgment of this inmost doctrine demands a recognition that He who is the Word made flesh speaks in the Writings as one having authority, and firmly asks that we shun evils as sins against God, not just against man.

     An individual can condemn himself as a complete sinner and accomplish little or nothing toward his salvation, or his despair may be a key element in repentance. So modern man can stir in a general self-condemnation and produce nothing, or he may cry out for God's judgment and so prepare the way for the new revelation in his heart. We cannot tell from human intelligence in which instances today's sense of hopelessness represents a sincere remnant or a state of self-righteous human condemnation of others. Yet with the best judgment we can bring from the Writings we must consider our relation to those in a generation whose poets sing of such states:

"And in the naked light I saw
Ten thousand people maybe more
People talking without speaking
People hearing without listening
People writing songs that voices never share
And no one dare
Disturb the sounds of silence.

Fool, said I, you do not know
Silence like a cancer grows
Hear my words that I might teach you
Take my arms that I might reach you
But my words like silent raindrops fell
Echo the wells of silence

And the people bowed and prayed
To the neon God they made
And the sign flashed out its warning

In the words that it was forming
And the sign said, The words of the prophets
Are written on the subway walls
and Tenement halls
And whispered in the sounds of silence."
(Sounds of Silence, Paul Simon)

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     There is a sense of desperation in the cry from those who feel that no one hears. It is true that on the external plane both the ill and the well disposed still associate together.* Men can always smile on one another, particularly if the smile serves self.** But thought about God as Divine Man, who hears our cry, has simply disappeared among Christians.*** The man who refuses to approach the Lord immediately becomes, as the Writings say, like that lonely and desolate object, a wrecked ship with only the mast sticking up.****
* AE 624: 2,231:2.     
** Cf. AR 263.
*** AE 808: 2,52, 1097e; AC 3853, 4738.     
**** Inv. 40.
     Yet rejection of falsity, and feelings of turmoil, distress and despair, particularly over social injustice and natural circumstances, must also include a willingness to accept the truth and examine self in the light of its teachings. "Charity alone," not recognized as the shunning of evils as sins against God, is not spiritual and does not build the church.*
* AE 232.
     No human protests by those outside of the New Church, nor, on the other hand, no human watering down of the Divine teachings by those already in the church, will release the simple remnant which for centuries has been bound by falsity. Like the early affections of childhood, this simple remnant can be deeply touched by a mature faith. In the individual the tender affections of childhood's remnant are not fostered by looking back, by sentimentally viewing only the good affections in our past and winking at the grip of the proprium which has also grown up deep within the states of our lives. When falsity and evil are clearly seen and shunned as sins against His Word, then the remains of childhood are gathered together, and the Lord makes their influence felt and brings a sense of peace to us. But it is the Lord, not man, who commands: "Come out of her, My people, that ye be not partakers of her sins."*
* Revelation 18: 4.
     The movements and causes for which men aspire today can achieve spiritual reality only when the separation from the former church is seen as revealed by the Lord Himself. The Lord alone defines the terms of that separation, what is to be retained and what is to be rejected-the new uses to which we are called.
     Such acknowledgment depends upon an affirmative state which, if it doubts and even despairs, nevertheless seeks to believe and confirm. The negative sphere thrives in a world where adultery is esteemed honorable. In contrast, a distinctive New Church home, dedicated to conjugial love-a living example of the conjunction of good and truth-is the cornerstone in building such an affirmative sphere in the world. Joined by distinctive education, the home can lead the young to a real, mature choice concerning the Writings, a choice where spiritual issues are weighed rather than natural expediency.

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In a drifting world which condemns its own lack of answers, must we apologize for such an education to which the Lord so clearly calls in the Writings? What else can spiritually responsible parents do? "What man is there of you, whom if his son ask bread, will he give him a stone?"* It is the lure of a misguided world that would condemn such education as undemocratic and try to wring such an apology from us. Our standards of education should be from the Lord. Our primary responsibilities are spiritual. The world's standards and so-called norms, which measure behavior but provide no purpose for life, are meaningful only when seen in the light of the Heavenly Doctrine. To talk of a meaningful experience in human terms without a standard of spiritual values is sheer nonsense.
* Matthew 7: 9.

     Some say that we must accommodate to the world. But what the remnant needs is a generation of New Church men who defend their faith in the Writings, and yet who challenge on its own battleground the false intellectualism which hamstrings the sincere seeker of truth. When we reflect humbly and deeply on what this task requires we see an awe-inspiring mission. To turn the world's interpretation of knowledge from the worship of self and nature to the illustration and confirmation of truth in every field of learning is a task beyond man. But with God all things are possible. To accommodate this new truth to young minds and to a searching remnant would seem absolutely hopeless, did we not accept the Lord's infinite accommodation to every human being.
     But educating our own children and providing a source of strength for those who wish to leave Christianity is not the whole duty of the Church Specific. Equilibrium is to be restored, we are taught, "by the rejection of those within the church, and the reception of others who are outside."* It is true that we read:

     "The Gentiles [are those] who were in good works, but not in any truths, because they did not know the Lord, nor did they have the Word. Exactly similar to these are they in the Christian world who are in works alone and in no truths of doctrines; therefore they cannot be called anything else than Gentiles; they know the Lord indeed, yet do not approach Him, and they have the Word, but yet do not search for truths therein."**
* AC 2122e. Italics added. Cf. AC 4231.
** AR 110. Cf. AC 9197: 2, 9256: 2, for application to children; AR 750.

     But the Gentile as the Writings most frequently describe him when speaking of the growth of the church could be a Hindu, a Buddhist, a Shinto, or perhaps especially from one of the primitive cults of Africa.*

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Such Gentiles want to be led in life, and shun evils as sins against their religion.** With genuine and naive simplicity they still accept God in human form.*** Is it any wonder that they distrust Christian doctrine and particularly Christian practice? The use of carrying the Gospel to the Gentiles has, then, a unique protection in it, for the doctrines make very clear that we cannot simply carry the message to the Gentiles and spread beyond the few unless we remain absolutely distinct from the former church.
* Cf. CLJ 75.
** AC 9256: 4.
*** AE 52; AC 9198: 2.
     Imagine the African trying somehow to live by his religion in the mixed-up Western civilization intruding itself upon him and offering him the warmed over gruel of present day Christianity! Western scholars can scarcely find words for such things as the Gentile view of creation, of symbolism, or of their seemingly fatalistic view of Providence. Yet through our doctrine concerning the Ancient Church and the science of correspondences we should be ready to accommodate to them and guide their patterns of thought to the Lord. And we should be inspired to do so, remembering the teaching that "Gentiles come into heaven more readily than Christians at this day."*
* AC 2598.
     Not one of the uses of the New Church can be rightly performed if it is commingled with the old.* Unless the New Church separates from the old, all of its uses, which lead to the joy of heaven for all mankind, will become palliatives and not cures.** In the light of the salvation of the Gentiles, of the remnant, of our own children, and of ourselves, then, the harsh teachings concerning Christianity can be seen as mercy itself.
* BE 102-3.
** Cf. Inv. 25.
     Centuries ago the Savior came into the world, and said: "Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me."* Today, the same Savior reveals the internal state of the world that all men may be drawn to Him again. In Galilee long ago the faithful twelve responded to a call which they scarcely understood. Like those disciples, we have scant knowledge of why we of all men have had the Heavenly Doctrine put into our hands. Weak, and few in number, like our predecessors, we band ourselves together and try to find direction and purpose in what the Lord says. Let us, then, hold to that which comes to us, not from the mouth of any angel, nor any spirit, but from the Lord alone.
* John 12: 31, 32.

     (Discussion of addresses on "The Consummation of the Age")

     The Rev. Martin Pryke said that if we are to understand the world in which we live we must also understand the Last Judgment and what the Writings tell us about its effects.

472


We must base our understanding on Divine revelation, but also observe from without what is going on in the world about us in order to play our full part in the establishment of the New Church.
     Mr. Kent Doering said that although the Christian Church is dead, it is responsible for bringing the rational state of mankind from the complete depravity at the Lord's coming to one in which man could turn to the Lord. He said he reacts against the statement that the Christian Church is dead completely. He realized that to put new wine into old bottles was a completely useless function. The structure of the Old Church has collapsed, and he wondered if there was any possibility of its being rebuilt with new teachings, any possibility of the Old Church remnant trying to purify the old Christian Church, and any possibility of us helping them by giving them our doctrines as we understand them.
     The Rev. Robert S. Junge said first of all that the best way to answer this was to draw a parallel between the remnant in and the death of the Old Church and the remains in and the proprium of an individual. As individuals we have remains, which are good affections from the Lord. The remnant in the Christian Church has innocence. The problem is how to approach them. An individual must reject his proprium, and can do this only by seeing it for what it is in the light of something bigger than he. So must the Christian remnant recognize religious teachings or the Word as bigger than themselves in order to be saved. Man cannot pull himself up by his own self-intelligence. When we see someone trying to do so, we should help him to see the real problem. Man's proprium can be broken only by the Lord as He reveals Himself in the Word.
     The Rev. N. Bruce Rogers thanked the speakers for having restated the very purpose of the church's existence as an organized body. He particularly thanked Mr. Junge for his firm declaration of the need of a distinctive body. Mr. Rogers said that he is continually drawn to sympathize with those he teaches; feeling that it is unfair to make them live with a different authority, standard and code than those of the world. Yet as Mr. Junge pointed out, the real unfairness may be in not requiring them to live another life.
     The Rev. Lorentz R. Soneson wished to express some remarks to the younger generation. He said he sensed from talking with some of the young people, that we are not quite aware of what the state of the New Church is today, and that perhaps they are not. The adults gathered here at this Assembly know that the papers, the discussions, and fine buildings are not the church, but that it is something within, not outside of them. They know that to build the church they must pause and examine their thoughts, affections and actions, and ask themselves, Is this the church, the great truth? They will take home their small stones of truth and build the church in themselves. Their efforts look small, but they have withstood going out and "doing good" to the world, not because they did not want to, but because the first law of charity is to shun evils as sins. They are aware of the dying Christian Church; but they know that their dedication is not to reforming the old but to building the new, and they will gather strength from this Assembly to continue in their efforts.
     Dr. Lawson A. Pendleton agreed with Mr. Schnarr's statement that 1757 was not a very important year in the history of the natural world, but pointed out that the 1750's, 60's and 70's were three important decades of ferment. Mr. Schnarr had said that false heavens were springing up like great empires. In these three decades, Dr. Pendleton said, great empires were springing up in the world, and he wondered if there was any correlation.

473



     The Rev. Frederick L. Schnarr did not feel that he could answer this at the moment.
     Mr. Erik E. Sandstrom said, in reference to Kent Doering's comment, that any one born on this planet could be saved by the truths available to him in his own environment, but that he would be saved in spite of his religion, not because of it, unless it were that of the New Church. He then addressed himself to Mr. Schnarr, pointing out that there is a time limit of thirty years for spirits to remain in the world of spirits, and that the generation gap has been fixed at the age of thirty. He wondered if there was any correlation between the two.
     The Rev. Frederick L. Schnarr said that this was a difficult correlation to make, and that time did not allow for a discussion of it.
     The Rev. David R. Simons thanked Mr. Schnarr for his talk on the Last Judgment, pointing out that although there will never be another great judgment, there is an individual last judgment for each of us. He then said that we can accommodate to the world without watering down our doctrines in the least. He gave examples of how the knowledge of correspondences enables us to understand the history of man's thought, legends and myths of the past. We can do most for spreading the church with the rational, thinking man if we develop the doctrines and relate them to life and history.
     Mrs. Donald Coffin said that in order to meet people as human beings and still live according to the doctrines it helps to remember that the Lord loves everyone on this earth. With this in mind, we can meet people without hurting them or fostering a sense of our own superiority.
     Mr. Ottar Larsen observed that coming from the Lutheran Church he felt that the Old Church organizations represent evils; and though we want the remnant to see the revelation the Lord has made, these organizations cannot be changed from within, nor can their doctrines, which are their essentials. We can meet the people within the Old Church, but not expect to change their doctrines, and it is important that we keep ourselves distinct as a New Church.
     The Rev. Geoffrey Howard said the Writings state that the New Church will never undergo consummation. He asked Mr. Schnarr what, in his opinion, it is in the form of the Writings that assures us of this.
     The Rev. Frederick L. Schnarr replied that it is the rational perception of spiritual truths which gives to the mind the ability to see falsity and evil for what they are and not to be confused by them, and the means of overcoming them.
     The Rev. Martin Pryke concluded the discussion by thanking the panelists for their stimulating presentation.

474


SECOND COMING OF THE LORD 1970

SECOND COMING OF THE LORD       Rev. WILLARD D. PENDLETON       1970

      (Delivered to the Fifth Session of the Twenty-fifth General Assembly, Bryn Athyn, Pa., June 18, 1970.)

     For generations the first Christian Church anticipated the second coming of the Lord. The reason for its faith is directly stated in the Gospels. In speaking to His disciples of His death and resurrection, the Lord assured them, saying, "I will come again."* From this, and from similar statements found throughout the Gospels, the Christian Church assumed that the Lord would come again in person. Nowhere, however, is this said. What is said is that He would come as the "Comforter" who is "the Spirit of truth."** Thus, in instructing His disciples concerning His second coming, the Lord said: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth."***
* John 14: 3.     
** John 15: 26. See also John 14: 16, 26; 16: 7.
*** John 16: 13.     
     The question therefore, is, who is this Spirit of truth of whom the Lord spoke? In the Gospel of John He is twice referred to as "the Comforter"* who, according to the further testimony of John, is the Holy Spirit.** We have no difficulty, therefore, in understanding the dilemma of the men of the first Christian Church. Because they failed to perceive that in the Lord, as in man, there is a trinity of person, they interpreted the many references to the Father, Son and Holy Spirit, in terms of three Divine persons. Thus it was assumed that when the Lord came again into the world He would come in the person of the Comforter or Holy Spirit, that is, as the third person in a Divine trinity of persons. Concerning this, however, the Writings state: "The Second Coming of the Lord is not a coming in person, but in the Word, which is from Him, and is Himself."***
* John 14: 16, 17; 15: 26.
** John 14: 26.     
*** TCR 776.
     This notable teaching is the key to the understanding of the Writings, for how can we understand the Writings unless we know who it is who is speaking to us? For the Writings are not, as is generally supposed, an enlightened commentary upon the Scriptures; neither are they the works of Emanuel Swedenborg, a man. They are, on their own testimony, that Spirit of truth of whom the Lord spoke to His disciples, saying, "When He, the Spirit of truth, is come, He will guide you into all truth."*
* John 16: 13.

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     By the "Spirit of truth" is meant spiritual truth, which is revealed at this day in the spiritual sense of the Word. The Lord has come, therefore, not as men anticipated, but as He Himself foretold, that is, in and as the spiritual sense of the Word. For, as the Writings state: "The Lord is the Word, because the Word is from Him and He is in the Word . . . . And as the Lord is the Word, He is also doctrine, for there is no other doctrine which is itself Divine."*
* AC 2533. See also TCR 777; AE 684: 26, 27, 700: 9; AC 3880, 8864.

     We hold, therefore, that the Writings are the Divine doctrine, and as such, the Word. For, as stated in the Writings: "From the Divine itself nothing of doctrine can possibly proceed except through . . . the Word, which in the supreme sense is the Divine truth from the Lord's Divine Human."* In this the Writings differ from former revelations, for whereas in the Old Testament the Lord is revealed through an angelic human which was borrowed from the heavens, and whereas in the New Testament He is revealed through the instrumentality of the human derived from the mother, in the Writings He is revealed in His own Divine Human, that is, as the Word made flesh.**
* AC 5321: 2.     
** AC 3813: 9.
     By the Word made flesh is meant the living Word, for "it is the spirit which quickeneth"*; that is to say, it is the spiritual sense which gives life and meaning to the letter and enables the mind to perceive wherein the Divinity and the holiness of the Word reside.** It is, then, as the living Word, or the Word of the Lord in His own Divine Human, that He has come among us, and we have "beheld His glory"***; for by His glory is meant the Divine truth proceeding from His Divine Human, which is the spiritual sense of the Word.**** Hence it is said in the Scriptures that the Lord would come "with power and great glory"*****; that is, in the full power of His Word.****** Yet at this day who is prepared to believe that the Writings are what they claim to be? Who, men ask, was Emanuel Swedenborg, that he should speak for God? But the Writings solemnly affirm that "this 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."*******
* John 6: 63.     
** SS 4
*** John 1: 14.     
**** AC 5922: 4.
***** Matthew 24: 30.
****** TCR 776.
******* TCR 779.
     We have no difficulty, therefore, in understanding why it is that the Writings are received by few at this day.

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While it is true that over the years there have been many who have expressed interest in the Theological Works of Emanuel Swedenborg, few have subscribed to the testimony of the Writings concerning themselves. This, however, is the issue: either the Writings are what they claim to be, or they are not. If not, how are we to account for them; for as the officers who were sent by the Pharisees to take the Lord into custody said, "Never man spake like this Man."*
* John 7: 46.
     In resting their claim to Divine authority upon the internal evidence that they are the spiritual sense of the Word, the Writings are unique. In submitting to the sight of the understanding the evidence that they are the spiritual sense of the Word, the Writings stand apart. We do not believe in the Writings, therefore, because Swedenborg laid claim to a Divine commission, but because we perceive that "never man spake like this Man."* Of himself no man could possibly have conceived of those doctrines which comprise the Divine text. For these doctrines, although drawn out of the letter of the Word and confirmed thereby,** involve new concepts of God, of good, of truth, and of the meaning and purpose of life. In this also the Writings differ from former revelations, but at the same time infill and fulfill the Scriptures, and open the sight of the understanding to the acknowledgment and perception of the unity of the Word.
* Ibid.
** SS 50.

     What we have here, therefore, is not three Words, but one Word. Like the Godhead, the Word of the Lord cannot be divided. God is one, and His Word is one. We cannot have three Words any more than we can have three Lords. Yet in all unity there is a trinity, and apart from the trinity of a thing its unity cannot be seen. Take, for example, the man whom God created in His own image and likeness. Man is not man because he possesses a body. He is man because he is also endowed with a mind and a soul. Here is a trinity which constitutes one person; that is, a being in whom, as in God, there is a trinity of person. Were this not so man would not be man.
     What applies here to God, and to the man whom He created in His own image, also applies to the Word. The Word of the Lord comes to us in the form of three Divine revelations, and each is essential to the understanding of the others. That this is so is evident from the teaching of the Writings that apart from doctrine, that is, apart from the spiritual sense, the Word in its letter cannot be understood.* But the reverse is also true, for apart from the letter, that is, apart from the Old and New Testaments, the Writings cannot be understood.

477


The reason for this is that the former Testaments provide those basic concepts upon which the higher and more interior concepts of the Writings depend. That is why a knowledge of those revelations which preceded the Writings is basic to the understanding of the Divine doctrine; even as the Divine doctrine is essential to the understanding of the Old and New Testaments.
* SS 51.
     On this occasion, therefore, when we celebrate the two hundredth anniversary of the birth of the Divine doctrine, we pause to reflect upon both the past and the future of the New Church. In reflecting upon the past we are mindful of the almost imperceptible growth of the church, of its trials and vicissitudes, of its controversies and its conflicts, of its tender beginnings and its apparent failures, of its hopes and disappointments, and of its struggle to survive in an alien world. Yet through it all there has been progress, as is evident in the slow but gradually increasing awareness within the church that the Writings are what they claim to be. This evidence is found in the history of doctrine, which bears witness to the progressive acceptance of the Writings as the Word.
     In reviewing the past it is to be recognized that the acknowledgment of the Writings as the Word did not originate with the Academy movement. From the beginning there were those within the New Church who perceived and proclaimed the authority of the new revelation.* It was not until the formation of the Academy in 1876, however, that an organized body of the church publicly proclaimed that the Writings are the Word, and as such, the sole authority within the church. Concerning this, Bishop W. F. Pendleton later said:

     "We were convinced that we had a mission to perform and a message to give, a message which we believed the majority of New Churchmen would receive when rationally presented. We had come to see something new in the Writings but little realized before-a glad message which would be gladly received. There was a sincere belief that members of the New Church . . . would be able to see what we saw in the Writings; namely, that the Lord Himself appears in them in His second coming, speaking to the New Church and teaching that those Writings are the very Divine truth itself, the very Word of God."**
* Alfred Acton: NEW CHURCH LIFE 1957, pp. 213-219.
** Fiftieth Anniversary Publication of the Academy of the New Church, p. 13.

     The formation of the Academy marked a new beginning in the thought and life of the church, and opened the way to a more interior perception of the Divinity and the unity of the Word. It also led to developments which were not foreseen at the time; that is, to the withdrawal of those who subscribed to the doctrinal position of the Academy from the General Convention which was the original body of the New Church in America. In separating themselves from the General Convention the adherents of the Academy organized under the name of the General Church of the Advent of the Lord, and later under the name of the General Church of the New Jerusalem.*
* Relation of the Academy to the General Church: Willard D. Pendleton: NEW CHURCH LIFE, 1970, pp. 297-304.

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     That these developments were not foreseen, but were the providential outcome of the Academy position in regard to the Writings, is evident from a statement by Bishop W. F. Pendleton written fifty years later. He said:

     "There was no thought in the minds of the men who organized the Academy, or wish, to separate from the existing bodies of the church. The one thought and desire was to work with them for the upbuilding of the New Church in the world. The thought of separation came later under the stress of a necessity not foreseen."*
* Fiftieth Anniversary Publication of the Academy of the New Church, p. 13.

     The necessity to which Bishop Pendleton referred was the realization, after fourteen years of doctrinal controversy (1876-1890), that the majority within the church were not prepared to follow the lead of the Academy in the acknowledgment that the Writings are the Word, and that separation was therefore inevitable. As already stated, however, either the Writings are the Word of the Lord, or they are not. There is no way in which the human mind can, with integrity, avoid the issue.
     Yet who, at this day, is prepared to believe the testimony of the Writings concerning themselves? This is a faithless generation which will not credit the possibility of an authoritative statement of truth. Truth, men say, is a purely relative concept which has no validity apart from the situation in which one finds oneself. What was held to be true in the past is said to be no longer applicable, and it is assumed that what is regarded as true at this day will in time be dismissed as no longer relevant. In substituting the pragmatic method for principles, and in discarding the laws of morality in favor of situation ethics, men have created a social and intellectual environment which is not conducive to the acceptance of the Divine doctrine. As the Lord said to the scribe who sought to follow Him in His ministry: "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.
     These words are descriptive of the state of the world at this day. In essence it is a state of indifference to any claim to Divine authority. This applies not only to the Writings, but also to the Scriptures which, although accepted by many as a social gospel, are no longer regarded as an authoritative statement of truth. We have no difficulty in understanding this, for apart from the spiritual sense the Divinity of the Scriptures cannot be seen. But in their distrust of any claim to the truth, men dismiss as incredible the primary claim that the Writings make concerning themselves.

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This, however, will not always be so, for we are assured in the Writings that although at first the church will be with a few, provision is being made for its growth among many.*
* AE 732.
     The growth of the church is dependent upon two things: first, upon the integrity of its doctrine; second, upon a state made ready for its reception. We are not speaking here of the church as an organization, but of the church as it exists in the hearts and minds of men. When we speak of the integrity of doctrine, therefore, we have reference to the acknowledgment that the Lord is the Word, and that it is He who has come again as the Divine doctrine. For it is by means of the Divine doctrine, and in no other way, that the Lord's Divine Human is made visible to the sight of the understanding. Hence it is said in the Writings that "this New Church is the crown of all the churches that have hitherto existed on the earth, because it is to worship one visible God."* Let us have no illusions, therefore, in regard to the New Church. It is a doctrinal church, and it cannot be otherwise. Because the Lord has come as the Divine doctrine, it is essential to the establishment and growth of the New Church that these doctrines be understood.
* TCR 787.

     Since the days of the early Academy, therefore, the study of doctrine has been afforded a high priority among us, and it is this which accounts for the frequently heard criticism that the General Church is a purely intellectual church. In support of this criticism it is pointed out by well-meaning New Church men that it is a primary teaching of the Writings that "all religion is of life, and the life of religion is to do that which is good."* But how can man do what is good until he first knows what good is? To do good man must first be instructed in truth. For it is as truth that good is presented to the sight of the understanding, and apart from truth, good cannot be seen. That is why we believe in New Church education; that is, in an educational system which opens the mind to the perception of Him who alone is good. That is why we place so much emphasis upon the need for doctrinal studies, and upon the need for doctrinal instruction. It is not because the understanding of doctrine has any meaning in itself, but because it is by means of doctrine, and only by means of doctrine, that man can perceive what good is.
* Life 1.
     We are living at a time, however, when few are interested in doctrine. This is clearly reflected in the fact that the critical question of the age is not what is true, but what is relevant. The assumption here is that a thing is not true unless it has some direct application to life; that is, unless it provides some workable solution to the pressing problems of the day.

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Hence it is that many have rejected the idea of God, the reality of the spiritual world, and the validity of the Word. But what men fail to perceive is that without the idea of a God who is good, and whose Word is the truth, they have no standard of authority, no point of reference, no basis of judgment whereby they may distinguish between right and wrong, and good and evil. That is why the Lord has come again into the world, not as to His person, but in, and as, the Human which He made Divine, that is, as the Divine doctrine. When seen for what they are, and when rightly understood, it cannot be said that the Writings lack relevance. For what is truth but a form of good; that is, the form in which good appears to the sight of the understanding.
     What, then, is the responsibility of the New Church at this day? It is two fold: first, to preserve the integrity of the Divine doctrine within the church; second, to seek out those, few though they may be, who are capable of perceiving that the Word in its letter contains a spiritual sense, and that it is by means of this sense, and in no other way, that the Lord is present in the Word.* Let us not be discouraged, therefore, by the signs of the times, for what is taking place at this day, although not conducive to the immediate growth of the church, is a necessary process which must precede the eventual acceptance of the Divine doctrine by many. What we are witnessing today is nothing more nor less than the effects of the Last Judgment, which took place more than two hundred years ago. At that time the former Christian Church was weighed in the balance and found wanting. For, as the Writings state, "the former church was Christian in name only, not in fact and in essence."**
* TCR 780.     
** TCR 668.
     To many within the New Church this has seemed like a harsh judgment. From the beginning there have been those who have been unwilling to accept its full implications. Even today there are those who would have us believe that the former Christian Church, having been permeated by the spirit of the new dispensation, is in process of revival.* This, however, is wishful thinking. Not only is there no hope of a spiritual revival within the Christian Church, but when viewed from the standpoint of the decline of the Christian Church over the past two hundred years, and particularly within the past several decades, the only question which remains is how long the Christian Church can survive as an institution in a secular society? As one student of the subject has said: "The central fact of modern history in the West . . . is unquestionably the decline of religion."**

481


What the writer is speaking of here is not the decline in membership, but the loss in influence of an institution which was once the uncontested center of man's life, but today is not much more than a peripheral activity. But man does not live by bread alone. Sooner or later he must return to the Word, which is the only source of genuine values. That is why the Lord has come again in, and as, the spiritual sense of the Word; and although as yet He is received by few, we are assured that provision is being made for His reception by many.***
* Where Do We Go From Here? The NEW CHURCH MESSENGER: April 1970 p. 67.
** William Barrett: The Irrational Man, p. 24, 1958.
*** AE 732.
     What these provisions are we cannot say in that they are deeply hidden in the workings of the Divine Providence. One thing, however, is certain: a small beginning has been made, and feeble as it may be, it is nevertheless founded upon the firm acknowledgment that the Writings are what they purport to be, namely, the Word of the Lord in His second coming. For, as clearly stated in the work, The True Christian Religion: "The Second Coming of the Lord is not a coming in person, but in the Word which is from Him, and is Himself."* Nothing could be more explicit than this. As promised in the Scriptures, therefore, the Son of Man has come "with power and great glory,"** that is, in the glory of the spiritual sense and in the full power of His Word.***
* TCR 776.
** Matthew 24: 30.
*** TCR 776: 1.
     As already stated, therefore, let us not be discouraged by the signs of the times, but "let your light so shine before men, that they may see your good works"* as; that is, those uses of worship and instruction which are basic to the establishment of the New Church upon earth. It is through the support of these uses, for the sake of which the church is organized, that many will in time be led to the perception and acknowledgment of the Lord in His Divine Human. Having put our hand to the plough let us not look backward, but forward to the distant yet achievable objective of the establishment of the New Church among men. This is the exalted use to which we are individually and collectively committed, and it is well if on this occasion, when we celebrate the two hundredth anniversary of the New Church, we give thanks for the many blessings which the Lord in His Divine Providence has conferred upon those who believe in His Word.
* Matthew 5:16.

     (Discussion of Bishop Pendleton's Address)

     Bishop Elmo C. Acton suggested that we have seen the fruits of the descent of the Heavenly Doctrine in the Writings, and the continuation of that descent, in such studies as we heard tonight.
     Rev. W. Cairns Henderson said that this profound and powerful address had been a fitting climax to the Assembly and the theme of the sessions.

482


He pointed out that we had followed the sequence of True Christian Religion-first the Lord, then the Word, Life, the Consummation of the Age, and now finally the Second Coming. The essential of the church is the acknowledgment of the Lord. The Second Coming is a revelation of the Divine Human, in which we can acknowledge the Lord rationally. There had been two points in Bishop Pendleton's address that had struck his mind. First of all, the Bishop had spoken of a scriptural basis for a belief in the Second Coming. Mr. Henderson wondered how frequently we realize that nowhere in the Gospels did the Lord say He would come again in the person of Jesus Christ. The only occasion on which He said "I will come" was when He was referring to the Paraclete, the Holy Spirit. Because the letter separates what the internal sense unites, the Christian Church did not properly understand. Yet it was as the Spirit of truth, or the spiritual sense of the Word, that the Lord made His second coming.
     The second point was that Bishop Pendleton emphasized that the two essentials for the growth of the church are the preservation of the integrity of doctrine and the preparation of a receptive state. Two hundred years ago the Heavenly Doctrine was preached to spirits in a receptive state. The preservation of the integrity of doctrine does not mean that we must keep a wary eye on our brethren to make sure they do not violate it. It is more internal than that. Both preservation of the integrity and a receptive state come from the Lord, for only He can give man the affections necessary for him to desire to preserve, and only He can prepare a receptive state in man. But man must first open his mind to the Lord in order to receive these things.

     Finally, Mr. Henderson concluded, while the address was realistic in its appraisal of current situations, and warned against grandiose expectations, it contained encouragement. The Writings do offer a theology of hope, which is very necessary. In celebrating 200 years, we are looking to the future with a hope, given us through the Writings, that has a rational basis.

     Rev. Erik Sandstrom said it was fitting that the final subject be a consideration of the Second Advent and the beginning of the New Church, both of which are actually aspects of the same thing. It was fitting also that it was the Bishop who drew attention to this. The Lord comes to establish His kingdom, which He does by means of restoring His Word to mankind. No kingdom can be built without law, but the law must be known for what it is. In the Writings He has restored His one Word in three forms, by means of which He will build His New Church. It will be built from within, and the church organization will support it.
     While listening to the address, it had struck him that its theme was that power is in ultimates. We do not always think of the Writings as an ultimate. However, that which is presented objectively cannot be changed, but stands fixed to eternity. The emphasis is on the authority of doctrine because it is an ultimate, in which we will find the strength of the Lord with His church. And so we do give the impression of being a doctrinal and intellectual church. But we are taught that it is not the Word, but is the understanding of the Word, that makes the church.
     There are three steps to this understanding of what the doctrines are all about. First, an assembly of God-given knowledges and the acknowledgment that these have authority. Second, seeing by analysis the coherence of these knowledges-that they are not scattered, but are as one. This comes by means of reflection.

483


Third, an understanding of how these doctrines function in life. Here man must go beyond quotations. Man must reformulate them and apply them to his own life. Thus the ultimate authority has passed through his mind into an authority for his actions and speech, and so do the doctrines come alive.
     The Lord builds by means of doctrine. The New Church descends from God out of heaven, not from any human institution per se. For it to do so, man must receive the spirit, or the Divine truth, of the doctrine, and the life, or the Divine good, of the doctrine. When the understanding sees and the will "pulsates," then the church has come, by means of doctrine. Thus we see that the Lord operates from firsts by means of ultimates-from heaven by means of the Writings. The result is the mind of man, the individual New Church, which is the new kingdom.
     He closed his remarks by calling to mind that in celebrating the Lord's second coming through the Word we are reflecting on the first three aspects of the Lord's prayer. First, we turn our minds to Our Father in heaven. Then, "Hallowed be Thy name," is His Word. And finally we ask, "Thy kingdom come."

     Mr. Harald Sandstrom noted the phrase in Bishop Pendleton's address giving admonition not to be discouraged by the signs of the times. In connection with this he brought up the "Industrial Revolution," which is typified by the humanistic faith that all man's problems can be solved by man's ingenuity. One of the chief aspects of modernization is that it requires a secularization, a "dereligification," a stripping away of myths and shibboleths, which, to the humanist, stand in the way of man's development. But there is, he said, encouragement in this picture, because those shibboleths and myths deserve to be stripped away. Against the movement of technology-for-its-own-sake has risen protest and a search for a deeper set of values. And in the turmoil around us, that is the hopeful sign-there is a search for values and the New Church can offer those values that are being sought.
     Mrs. Henry Mellman said that if we do not buy and read the books they are no good to us. We must read them in order to educate our children. We must read, then reread them as our states change. When we do, they have not changed, but we have, and they will seem completely different. It looks like a lifetime job, she concluded, to have the second coming of the Lord as an individual.
     Mr. William Kintner said, in regard to the second coming of the Lord, that the Bishop had suggested that we in the church have two responsibilities: One, to maintain the integrity of the doctrine, and two, to disseminate the doctrine to those who can receive it. Yet every incarnation has been difficult for the human race to receive or accept. He said that this aspect of doctrine (the Second Advent) is the last thing he will discuss with someone to whom he is explaining the Writings. He felt that the understanding of this doctrine may be the indicator whereby the Writings eventually will have greater reception. The essential conditions for this to happen, however, will be that this doctrine-that the Lord Jesus Christ reigns in a new form-is readily accepted by man.
     Bishop Willard D. Pendleton then closed the meeting after several announcements.

484


TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. ROBERT S. JUNGE       1970

     THE HOLY SUPPER

     For many in the world the Holy Supper is simply a custom, an external habit invested with mystery and sanctity by the clergy of the former church. It is like a house containing marvelous treasures, yet passed by like any other common dwelling because it is closed and no one sees what the house contains.
     The treasures which are within this sacrament-its use and benefit-can be seen only from the internal sense of the Word. Only a knowledge of correspondences as revealed to the New Church can lead us to see that all things of the church and of the heavens are contained in this most holy act of worship.* Yet with the help of the Writings, it is possible to sift the pure gold from what appears as sand, to discover the treasure hidden in an apparently common field, to open a simple poplar box and discover diamonds and rubies. The holiness becomes manifest, and we realize with deep gratitude that these gifts are given freely by the Lord Himself.
* TCR 711.
     We live in a complex and cynical age. The spontaneous sight of the meaning of symbols and correspondences is lost. We are no longer ruled as the most ancients were by affections, but we are ruled by our intellects. It is difficult for us to raise ourselves above the material elements of the Holy Supper. It is true that some around us hold to symbolic, even mystical, meanings for the elements of bread and wine. But it is not clearly seen that the bread corresponds to the Divine good itself received as love from the Lord, unleavened by any impurities from man's proprium. Nor is it recognized that love is not received from the Lord in some uniform and artificial form as some cut wafer. It is broken when it is received, accommodated in an individual way to those who hunger for it.
     Nor is it seen by those not instructed that the wine corresponds to the Divine truth which man seeks in ever more purified form as he labors in the ferment of life's temptations. All worthy men thirst for the refined truth of the Lord's Word. Only those Divine truths we receive in communion with others can cause brethren to dwell together in unity.

485


"By the Word of the Lord the heavens are made."
     Through the internal sense of the Word now revealed to man we learn that the Lord Himself, the Divine good and the Divine truth are present in the Lord's Supper. The presence of these three universals may seem to be abstract. Yet when we think of anyone from affection, they are present with us. The man's life, his love and wisdom as we know them, are present. So when we say the Lord's good and truth are present in the Holy Supper, the Lord Himself is present.
     But merely to learn of the Lord's presence is not to acknowledge it and to love it. This presence is not an awe-inspiring God the Father, demanding justice for our sins. It is not the Son, interceding with compassion through the horrors of the Crucifixion. It is not some mystic sphere of the Holy Spirit, majestically drawing men into some ecumenical brotherhood. Such trinitarian formulas may bring a sense of external sanctity to the Lord's table, but they do not bring a true sense of "God with us."
     We know there will be many in the New Church who at first will be in externals. In simplicity some will need to follow the injunction merely to "think in the depths of their souls that this is the holiest act of worship, and to bear in mind the passion of Christ and His love for man s salvation."* It is in this very connection of the Lord's Passion and the Lord's Supper that we find the familiar statement: "Who does not remember and love the man who, from zealous love for his country, fights against her enemies even unto death, that he may thereby free her from the yoke of slavery?"** There is no man so wise nor so simple that he cannot remember the Lord, and gain genuine spiritual benefit from receiving Communion. The Lord Himself was present on earth with Divine power when He instituted the Holy Supper.
* TCR 709.
** TCR 710.
     The Lord's life on earth is the ultimate picture of redemption itself. Though He suffered, we know that our Redeemer lives. But He does not live simply in man s memory of Him. As we eat and drink the bread and wine, we remember Him. But we are not taught simply to remember the Lord; we are taught: "This do in remembrance of Me." Eating and drinking the elements is an act of remembrance, a sign which calls to mind the whole presence of the Lord on earth. It is a signature and seal recognizing a holy covenant between man and his Creator-that covenant which can be fulfilled only by a Creator who accommodated Himself as Redeemer and Savior of the world.

486



     Only those who acknowledge the one Divinely-Human God see the importance of this covenant. In this covenant all that is required of us is to recognize our dependence on the Lord for genuine understanding, and to open our hearts to love itself from Him rather than self-love. Will we do our part in that covenant? Will we accept the invitation to sup in communion with our God-to share the charity and faith which can be given and received at a spiritual table with our neighbors. Love to the Lord, love toward the neighbor, is not love without trust.* Will we cultivate that mutual trust in His church?
* TCR 727: 3.
     "The presence of the Lord is first possible with man when he loves the neighbor."* The sign that the Lord is present is that man's own will is being removed. His presence is a pillar of cloud by day, and a pillar of fire by night, to lead man and to deliver him.** His very life is ever sustained by the presence of the Lord in His constant and Divine Providence.
* AC 904:3.
** AC 7989.

     In the infinite wisdom of the Lord, man has been given the power to govern the externals of his life. As he governs them, so the loves of his life are formed, and if he desires, so his self-love is removed. The power given to him over his ultimate words and deeds is the power to determine the nature of his character and to ask for the presence of the Lord; and when man brings, not only his mind, but even his physical body, into the worship of the Lord, there is tremendous power.
     However, in order that the Lord may actually enter, man must actually present himself to the Lord. By an ultimate act of humility and faith, unlike any other ultimate, man confirms his complete dependence upon the Lord. Thus the covenant between God and man is ratified.
     The Lord is order itself, and when He is present He disposes all things into order.* His presence has solely for its end the protection and salvation of the good.** But the evil, consumed by disorder, can neither endure nor sustain that Divine presence in the fabric of their lives.***
* AC 5702.
** AC 8277.
*** AC 8265.
     Of course, the Lord is present with all men. We could not draw one breath of life without His universal influx. With the evil, thought can bring presence; but it does not bring conjunction in the particulars of life. Thought alone does not bring that particular influx of the Lord through the heavens which moves man's heart and stirs his true affections. It is the presence of the Lord in particulars and universals at the same time that draws men to heaven.

487



     Men seek creative satisfaction, but this comes to those only who learn the covenant of living as images and likenesses of the Creator. They seek relevance, but relevance comes only as man accepts the universal presence of Divine order. Freedom can play out its chosen path only when the laws of truth reign. There is no as-of-self, no genuine individuality, no relatedness, in chaos and anarchy. From his own designs, man's towers turn out to be Babels; frustrating, fragmental disillusionments. His efforts are fruitless until he recognizes his covenant with God; until he sees the great constant threads of Providence upon which his hopes can play; until spiritually he reaches out and takes the cup of truth and drinks at the Lord's table.
     Men cry for peace and love. But there is no peace to those who do not acknowledge the Prince of Peace. They give stones when their sons ask bread. They speak of unity, yet will not close the door to selfishness and open it at the Lord's knock. There is no love that can bring men together except that which comes as the bread of God from heaven.
     The Holy Supper can be a mere habit, a sanctified ritual of the church, or a calling to mind of the Lord's passion and His love for man's salvation. But it can also bring the presence of our Redeemer Himself and become a living power sustaining man in the life of regeneration. When what is of a higher degree approaches what is lower, it is felt as affections and loves. Therefore the appearance of the Lord can open heaven and restore balance to every aspect of life. He "giveth food to all flesh: for His mercy is forever. 0 give thanks unto the God of heaven: for His mercy is forever."*
* Psalm 136: 25, 26.

488


NEW CHURCH WORLD ASSEMBLY 1970

NEW CHURCH WORLD ASSEMBLY       NORBERT H. ROGERS       1970

     LONDON, ENGLAND, JULY 2-6, 1970

     First proposed ten years ago by the Rev. Othmar Tobisch, of the General Convention, to celebrate the two hundredth anniversary of the Lord's sending forth His twelve disciples throughout the spiritual world, a New Church World Assembly was held in London, July 2-6, 1970. It was attended by members of all organizations of the New Church, and they came from all six continents. Regular sessions of the Assembly were held in the Victoria Halls, Bloomsbury Square, close by Swedenborg House. Because of the capacity of the hall, attendance at the sessions was limited to five hundred; but that the attendances could have been much larger is indicated by the fact that at the united service of worship held in the far larger St. Pancras Assembly Hall, Camden Town Hall, the congregation was estimated to have numbered twelve hundred or more.
     On Wednesday, July 1, the day before the Assembly itself started, the General Convention had arranged a number of open meetings, held concurrently, to discuss Education (under the leadership of the Rev. and Mrs. Franklin H. Blackmer and the Rev. Martin Pryke), Worship and Church Music (the Rev. Andre Diaconoff and Miss Jane Sugden), Prayer and Spiritual Healing (the Rev. and Mrs. Brian Kingslake), Mission and Outreach (the Rev. Rollo Billings), and Publications (Mr. Tomas Spiers and the Rev. Norbert H. Rogers). I was able to attend only the morning session on Publications; for by midday that Wednesday, having traveled all night and, in fact, having been awake for thirty-six hours at a stretch, getting some rest had become an imperative need. That same evening, the (Conference) Women's League and the Michael Church Women's Guild held a social featuring, under the chairmanship of Mrs. Tobisch, a program of talks by women from different countries describing their contributions to the uses of the church and a collation of delicious sandwiches, pastries, cakes and tea to sustain the inner man.
     On Thursday morning, July 2, an opening worship was conducted by the Rev. Obed Mooki of South Africa. Welcoming remarks were made by Mr. D. F. C. Mann, Chairman of the Assembly's London Committee, and Mr. R. H. Griffith, Assembly Director, outlined the arrangements that had been made and made sundry announcements. After a short coffee break, with the Rev. Wynford G. Whittaker (General Conference) in the chair, the Rev. Ernest O. Martin, President of the General Convention, the Right Rev. Willard D. Pendleton, Bishop of the General Church, and the Rev. Paul V. Vickers, President of the General Conference, gave short addresses on the subject of "Our Hopes, Our Problems and Our Policies."

489


These and other addresses and discussions plainly reflected differences among the various organizations of basic concepts and outlooks with regard to the New Church and its uses. But while these differences were brought out, it was done in a spirit of mutual friendliness and respect.

     After a pleasant, but rather crowded, luncheon served at the Victoria Halls, the ministers met together at Swedenborg House under the chairmanship of the Rev. Donald L. Rose (General Church), and the laity, led by Mr. Arnold T. Chadwick (General Conference), met at the Victoria Halls. When the two groups joined together again later on in the afternoon, it became evident that at both gatherings substantially the same thoughts had been expressed. It had been generally felt that the Assembly had started out auspiciously, and hopefully would lead to better relations and co-operation among the different organizations of the New Church. Some felt that some action should result from the World Assembly, such as taking steps to form ourselves into a World Council of New Churches, or setting up the mechanism for regular inter-denominational contacts and meetings. But others felt that no action should be taken without at least further careful reflection; and that no effort should be made towards unification, as the differences between the various organizations were of use to the New Church and should be preserved and respected. These latter sentiments were expressed several times during the course of the Assembly, and especially at a second meeting of the ministers on Sunday evening.
     On Wednesday evening there was an informal gathering, chaired by the Rev. Richard H. Tafel (Convention), during which the Convention Choir presented a cantata, "The Glorified Lord"; the text arranged by the Rev. Anthony Regamey and the music by Mr. Rollo F. Maitland. Though I was, regrettably, too tired to go to this informal event, I heard good reports of the cantata.
     On Friday, July 3, the opening worship was conducted by the Rev. Yonezo Doi of Japan, and on Saturday it was conducted by the Rev. Olle Hjern of Sweden. At the Friday morning session, with the Rev. Martin Pryke in the chair, the Right Rev. Elmo C. Acton (General Church), the Rev. Andre Diaconoff (Convention) and the Rev. John E. Elliott (Conference) delivered papers on "The Lord God Jesus Christ Reigns" (TCR 791), which was the central theme of the World Assembly.

490


In the afternoon there was a discussion, chaired by Mr. D. F. C. Mann, on Co-operation in Proclaiming the Second Coming of the Lord. In the evening there was a social featuring ballroom dancing and entertainment by members of the Anerley Society of the Conference singing selections from Gilbert and Sullivan.
     On Saturday, July 4, after the opening worship, there was a summing up of the Assembly. The Rev. Othmar Tobisch (Convention) was in the chair, and the speakers were Mr. David Haseler (Conference), the Rev. Donald L. Rose (General Church), and the Rev. Brian Kingslake (Convention). After the coffee break there was a presentation by young people of readings from the Memorable Relations with music, which was followed by a closing service conducted by the Rev. John W. Sutton (Conference).
     In the afternoon there were services of worship and administrations of the Holy Supper at three churches in London. The Conference service was at the Camberwell Society's church, where Dr. Friedmann Horn (Convention) preached. The Convention service was at the Kensington Society's church, where the Rev. Martin Pryke (General Church) preached. And the General Church service was at Michael Church, where a sermon by the Rev. John O. Booth (Conference) was delivered by the Rev. Norman Gill as Mr. Booth had been suddenly called out of town.
     That Saturday evening we visited the Houses of Parliament, where a buffet supper was served.

     On Sunday morning, July 5, was the united Service of Worship mentioned at the beginning of this report. Two ministers each from Convention, Conference and the General Church took part in this service, each pair being responsible for a reading from the Word and a brief discourse on it. The Rev. William R. Woofenden and the Rev. Clayton Priestnal (Convention) read and spoke on the Old Testament lesson; the Rev. Paul Vickers and the Rev. Ian P. Johnson (Conference) the New Testament lesson; and the right Rev. Willard D. Pendleton and the Rev. Bjorn A. H. Boyesen (General Church) the lesson from the Writings. There was a powerful sphere at the service, and it brought the Assembly to a fitting close.
     On Sunday afternoon opportunity was given for those who had not been able to attend the Assembly to meet the leaders of New Church organizations. This meeting was under the chairmanship of the Rev. Claud H. Presland (Conference).

491


Those who wished to do so were taken on a tour of "Swedenborg's London" under the guidance of the Rev. Dennis Duckworth (Conference).
     On Monday, July 6, the day after the Assembly, the Swedenborg Society sponsored a meeting to discuss translating the Writings, which was presided over by Dr. Freda Griffith, Secretary of the Swedenborg Society. In preparation for the meeting papers had been written and circulated ahead of time by Mrs. Alice Sechrist, Dr. John Chadwick, the Rev. John E. Elliott and the Rev. Norbert H. Rogers. To open the discussion, points considered in the papers were briefly summarized by their authors. There was an active discussion which led to a proposal by the Rev. Pehr Odhner that the Swedenborg Society arrange to hold a summer school for translators, a proposal on which favorable action has since been taken by the Swedenborg Society. After a luncheon recess, the meeting on Translating the Writings reconvened to attend to such things as the comparison and verification of texts and other technicalities of translation.
     So ended an active and memorable few days. I am confident that all who attended it are in agreement that the New Church World Assembly was a most enjoyable and worthwhile gathering. I am glad that it turned out that way, and that Mr. Tobisch had been able to see his dream come true; for a few days later he was called into spiritual life.
     NORBERT H. ROGERS

492


REVIEW 1970

REVIEW       LEON S. RHODES       1970

     GOD-TALK AND MAN-TALK. By Paul V. Vickers. New Church Press, Ltd. London, England, 1970. Paper, pp. 158. Price: Eight Shillings.

     As a splendid example of ways in which the different New Church organizations can be benefitted by the sharing of their efforts, God-Talk and Man-Talk, published by the General Conference to coincide with the 1970 World Assembly, richly deserves to become a part of the New Church literature in our libraries and homes.
     Its author, the Rev. Paul V. Vickers, President of the General Conference, powerfully and eloquently tackles some of the searching questions about religion which are too easy to avoid because they can be met only by a confrontation. In this first section of a two-part study-the second book, God Comes to Man, to be published shortly-Mr. Vickers, in his own words, "goes back to the foundations-not to shake them but to find out what they are really like." In a compelling style he again and again challenges the reader really to consider what we mean by the term "revelation."
     With blunt, vivid and simple sentences he carefully follows a path to point out what revelation is and what it is not. This is not done in order to argue, but to set a firm foundation on which it is possible to approach the thorny questions which, too often, we evade or equivocate.
     As he develops his subject in measured chapters and sub-sections, he builds logically to striking considerations of the ways in which Divine revelation meets the needs of mankind. Revelation serves the simple, the illiterate, the confused or even the evil, as well as it serves the devout and the intellectual. Revelation serves in all times and in all stages of a man's life. It is not imperfect because of missing parts, mistranslations, obsolete ideas.
     In this framework he provides thoughts which can be of great value to us when we come upon portions of the Word which cause us difficulty, and this is applicable to the Writings as well as to the biblical Word. He forcefully points out that just as it is not the purpose of Genesis 1 to provide scientific knowledge of cosmology, in comparable ways we must recognize that the Writings are the Lord's revelation of spiritual laws rather than a short cut to exploration of the planets.
     Throughout this work there is an eloquent appeal to the real nature of our relationship to the Creator and to His work.

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This is a truly "devout" study that derives much of its quality from the author's uncompromising dedication to the truths of the Writings.
     In an age when even the New Church finds it most difficult to separate the real essence of religion from the calls and claims of worldly theories of what religion is about, God-Talk and Man-Talk can clarify and strengthen our faith and our gratitude for the miracle of the Lord's second coming.
     LEON S. RHODES
RECEIVED FOR REVIEW 1970

RECEIVED FOR REVIEW       Editor       1970

     THE DOCTRINE OF USE. Bjorn A. H. Boyesen. An Address to the Autumn Meeting of the Swedenborg Society, 1969. The Swedenborg Society, Inc., London. Paper, pp. 10. Price, One Shilling.

     THE ORIGIN, SIGNIFICANCE AND PURPOSE OF TEMPTATION. By Basil Lazer. Published by the Author. Canberra, Australia, 1970. Mimeographed, pp. 64.

     PERSON TO PERSON. By Paul V. Vickers. The British New Church Federation, 1970. Mimeographed, pp. 64.

     THE SWEDENBORG SOCIETY, One Hundred and Sixtieth Report. London, 1970. Pp. 32.

     SWEDENBORG FOUNDATION, INC. 1970 Annual Report. New York, N. Y. 1970. Pp. 17.

     SWEDENBORG'S TEOLOGISKA SKRIFTER OCH DEN NYA KYRKANS UPPFATTNING OM LIVET EFTER DETTA. By Pastor Kurt P. Nemitz i samrad med Pastor Bjorn A. H. Boyesen. Stockholm, 1970. Paper, mimeographed, pp. 10.

     WHY WORK. Essays about how it fits into life. The Social Service Committee of the General Conference. New Church Press, Ltd., London, 1970. Paper, 51. Price 50 cents.

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PURPOSES OF THE ACADEMY 1970

PURPOSES OF THE ACADEMY       Editor       1970



     
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 - - L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be acne 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.
     We do well to remember this month, in which Charter Day is celebrated, that two of the purposes for which the Academy was chartered were: "propagating the Heavenly Doctrines of the New Jerusalem" and "promoting education in all of its various forms." These two purposes can be thought of as distinct uses, each with its own proper means, yet it is our firm conviction that, regarded interiorly, they are so interrelated as to be one. The Academy cannot propagate the Heavenly Doctrine without educating, and it cannot truly educate without propagating the Heavenly Doctrine.
     As Divine revelation and the foundation of the true Christian religion, the Writings do not speak only of man's regeneration. They are a whole theology, a universal theology, and as such have application to all things in both worlds. Without the spiritual truth of the Word, no truth can be seen in nature, in human experience, or in the forms in which that experience has been recorded and analyzed; and to teach in all subject fields from the principles revealed in the Writings that illumine them is to propagate the Heavenly Doctrine in the work of education.
     This belief has been one of the forces forming our concept of New Church higher education. As is well known, education in the Academy schools is not a series of religion courses in which the subject-matter of the various fields is used only for illustration. It is the organizing and presentation of that subject-matter in the light of the revealed principles which lead to the truth about it. In so far as we have succeeded in this-and there is still much to be done-these two purposes of the Academy have been brought together as one.

495


UNITY IN THE NEW CHURCH 1970

UNITY IN THE NEW CHURCH       Editor       1970

     The recent New Church World Assembly, which is reported on in this issue, may well have inaugurated a new era of communication and cooperation among the organized bodies of the New Church. We will be helped to appreciation of what is looked forward to by a clear understanding of the difference between union and unity. As far as is known, no one today advocates organic union of the several churches of the New Jerusalem, nor is it even felt to be desirable. Indeed, a feeling was apparently expressed at the Assembly that the distinctions among general bodies are valuable. Union can result in loss as well as gain, and it sometimes involves absorption-a submerging rather than a merging.
     What is to be hoped for rather is internal unity-the unity effected by spiritual charity, which makes a one of distinct bodies each cherishing its rights and views while acknowledging and respecting those of others. The idea of such unity has a clear and comprehensive doctrinal basis. In so far as they truly look to the Lord as He is now revealed in His second coming, and seek His teaching and leading in the Heavenly Doctrine, the Lord will lead our several churches as a one, even though we differ in our understanding of certain truths, and we shall be free to develop our distinctive uses. Far from having a limiting influence, this will be to the benefit of all concerned.
     Such unity cannot, of course, be simply a feeling of good will leading to good intentions. It will be ultimated in the joint undertaking of such common uses as may present themselves from time to time. More importantly, it will not be maintained uneasily by a polite fiction that there are no differences among us, but will lead to frank and full discussion of doctrinal and organizational differences, and even to consideration of particular uses which one body might perform for all, with the support of the rest. Most important of all, while it will recognize that differences in derived doctrine need not divide, that recognition will come from the Divine doctrine.
SEEING THE LORD'S PROVIDENCE 1970

SEEING THE LORD'S PROVIDENCE       Editor       1970

     It is well known in the church that the Divine Providence cannot be seen in, or before, the events in which it acts, but only after they have occurred; and this only in a spiritual state, not in a natural one. The reasons for this are also well known and understood; namely, lest man resist the operations of Providence or attempt to mix with them his own prudence, and that he may be in a state of freedom and rationality.

496


When we reflect, however, that the Divine Providence in all that it does looks to what is infinite and eternal, that it regards what is infinite and considers the temporal only in so far as it makes one with it, we may well wonder just how far we may hope to see the Divine Providence in the events of our lives when we review them from time to time.
     When those who have become spiritual see events in some wonderful series, we are taught, they as it were see the Divine Providence by an interior acknowledgment and confess it. This seems to indicate very clearly the limit of our sight. Although we frequently show great facility for describing single events as providential, we really know very little about them; and even when the Divine Providence is seen as it were in a wonderful series of events, we may never hope to foresee the eternal consequences of the Lord's leading up to that point. For that would involve seeing the Divine Providence in the face, since we live in time; seeing it before instead of after the event in which it occurs.

     In general, we may see the Divine Providence in the Word as nowhere else. We may see it in the letter in such inspired stories as those of Joseph and Moses, and of the Lord's leading of the sons of Israel. In the letter as now opened in the Writings we may see it in the story of the Lord's passion and resurrection. In the Writings we may see it in what has been revealed about the Lord's preparation of Swedenborg for his use. In these things we may see how the Divine Providence acted in the past: and we may known and believe that although it cannot be seen it is acting in the same way now, and will do so, if we but follow its leading.
     But we may see the Divine Providence most effectively, as distinct from seeing its results, by trying to understand how it is that the Lord seeks to lead and teach us through His Word. In that, all the laws, all the efforts, of the Divine Providence are centered, and in them it indeed looks to what is infinite and eternal. The more we can understand these two things, the more will we see the Divine Providence as a government over the lives of men. It is true that we may be privileged occasionally to catch a glimpse of the operation of Providence in our lives, though one that will evoke a deep acknowledgment. But the more we seek to understand the Divine Providence, the less will we be concerned to see the results of its operations, the more desirous to see from the Word how the Lord would have us will and think and act. It is understandable that man should desire the confirmation of seeing the Divine Providence from time to time, and signs of its presence are not lacking; but the real signs of its unfailing presence and operation are the teachings of the Word through which it leads all who will follow it.

497


DIRECTORY 1970

DIRECTORY       WILLARD D. PENDLETON       1970

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils

Bishop: Right Rev. Willard D. Pendleton
Bishop Emeritus: Right Rev. George de Charms
Secretary:     Rev. Norbert H. Rogers

     CONSISTORY

     Bishop Willard D. Pendleton

     Right Rev. Elmo C. Acton; Right Rev. George de Charms; Rev. Messrs. Geoffrey S. Childs; Harold C. Cranch; W. Cairns Henderson; Louis B. King; Ormond de C. Odhner; Dandridge Pendleton; Martin Pryke; Norman H. Reuter; Norbert H. Rogers, Secretary; Frank S. Rose; Frederick L. Schnarr; David R. Simons.

     "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. Horace W. Brewer; Mr. Theodore Brickman, Jr.; Mr. David H. Campbell; George M. Cooper, Esq.; George C. Doering, Esq.; Mr. Grant R. Doering; Mr. Alan B. Fuller; Mr. Charles P. Gyllenhaal; Mr. Leonard E. Gyllenhaal; Mr. Alfred H. Hasen; Mr. James F. Junge; Mr. William R. Kintner; Mr. Edward B. Lee, Jr.; Mr. Lewis Nelson; Mr. Lachlan Pitcairn; Mr. Owen Pryke; Mr. John W. Rose; John J. Schoenberger, Esq.; Marlyn F. Smith, Esq.; Mr. David H. Stebbing; Mr. J. Ralph Synnestvedt, Jr.; Mr. Leo 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.

498



     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: 36 Perth 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. 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. 3, Preston, 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.

499



     HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935. Editor of NEW CHURCH LIFE. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa. 19009
     HOLM, BERNARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Visiting Pastor in South Ohio and to the Erie Circle. Address: 10613 Le Marie Drive, Sharonville, Cincinnati, Ohio 45241
     HOWARD, GEOFFREY HORACE. Ordained June 19, 1961; 2nd Degree, June 2, 1963. Resident Pastor of the Tucson Circle. Visiting Pastor to Phoenix, Arizona, and San Diego, California. Address: 2536 N. Stewart Avenue, Tucson, Arizona 85716
     JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Acting Principal of the Bryn Athyn Elementary School. 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 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. Acting Pastor of the Los Angeles Society. Acting Visiting Pastor to San Francisco. Address: 346 Riverdale Drive, Glendale, Calif. 91204
     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Visiting Pastor of the Central Western District, resident in Denver, Colorado. Address: 1055 Vine Street, Denver, Colorado 80206
     ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Secretary of the General Church. Secretary of the Council of the Clergy. Chairman, General Church Translation Committee. Address: Bryn Athyn, Pa. 19009
     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, Tooting, London, SW. 17, England.
     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Carmel Church, Blair, Ontario. Address: R. R. 3, Preston, 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. 20716
     SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Educational Assistant to the Bishop. Secretary of the Educational Council. Director, General Church Religion Lessons. Educational consultant to General Church schools. Address: Bryn Athyn, Pa. 19009

500



     SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd Degree, May 16, 1965. Pastor of the New England, New York and Northern New Jersey District, resident in Connecticut. Address: 145 Shadyside Lane, Milford, Connecticut 06460.
     STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Director of Music, Bryn Athyn Church. 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 ULLEICH. Ordained June 19, 1961. Address: Turesensgade, 23, STA, 1368 Copenhagen, Denmark.
     FIGURIREDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janeiro Society, Brazil. Address: Rua Henrique Fleiuss 155, Apt. 405, Tijuca, Rio de Janeiro, Brazil.
     ROGERS, NORBERT BRUCE. Ordained January 12, 1969. 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, 146 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

     Authorized Candidate

     SANDSTROM, ERIK EMANUEL. Authorized February 1, 1970. Address: Bryn Athyn, Pa. 19009

     Guyana Mission

     Pastor-in-Charge

     ALGERNON, HENRY. Ordained, 1st and 2nd Degrees September 1,1940. Pastor of the General Church Mission in Georgetown, Guyana. Address: 85 William Street, Kitty, EC. Demerara, Guyana.

     South African Mission

     Pastors

     BUTELZI, STEPHEN EPHRAIM. Ordained September ii, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Government School, PB. 9912, Ladysmith, Natal.
     MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965. Pastor of the Enkumba Society. Address: Enkumba Bantu School, PB. Bulwer, Natal.
     NZIMANDE, BENJAMIH ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent. Resident Pastor of the Clermont Society, Visiting Pastor of the Kent Manor Society. Address: 1701-31st Avenue, Clermont Township, P.O. Clernaville, Natal.

501



     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, 11th Avenue, Alexandra Township, Johannesburg, Transvaal.
     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 Alexandra Society. Address: 159-11th Ave., Alexandra 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, ENGLAND          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. Norman H. Reuter (Acting)
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. Lorentz R. Soneson
NORTH JERSEY                    Rev. Lorentz R. Soneson
NORTH OHIO                         Rev. Erik Sandstrom

502



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. Norman H. Reuter (Acting)
SOUTH OHIO                         Rev. B. David Holm
TRANSVAAL, REPUBLIC OF SOUTH AFRICA     Rev. Peter M. Buss
TUCSON, ARIZONA                    Rev. Geoffrey H. Howard

     In order to avoid confusion, it seems well to observe, in the official records and the official journal of the General Church, the recognized distinctions between a "Society," a "Circle," and a "Group."
     A "Group" consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and instruction under the general supervision of pastors who visit them from time to time.
     A "Circle" consists of members of the General Church in any locality who are under the leadership of a regular visiting Pastor appointed by the Bishop, and who are organized by their Pastor to take responsibility for their local uses in the interim between his visits. A Group may become a Circle when, on the recommendation of the visiting Pastor, it is formally recognized as such by the Bishop.
     A "Society" or local "Church" consists of the members of the General Church in any locality who have been organized under the leadership of a resident Pastor to maintain the uses of regular worship, instruction and social life. A Circle may become a Society by application to the Bishop and formal recognition by him.
     WILLARD D. PENDLETON,
          Bishop

     Committees of the General Church
                                   Chairman
British Finance Committee          Rev. Bjorn A. H. Boyesen
General Church Publication Committee     Rev. Norbert H. Rogers
General Church Religion Lessons     Rev. David R. Simons
Nominating Committee               Mr. Gordon Anderson
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:
Mr. Gordon Anderson 462 The Kingsway, Islington 676, Ontario, Canada
Rev. Bjorn A. H. Boyesen     30 Inglis Road, Colchester, England
Mr. Garthowen Pitcairn 600 Woodward Drive, Huntingdon, Valley, Pa. 19006

503


Church News 1970

Church News       Various       1970

     AUCKLAND, NEW ZEALAND

     Another pastoral visit has come and gone for the Group, leaving us, as usual, with food for thought. The Rev. Douglas Taylor came to Auckland on Wednesday, June 24, and that evening was spent at Woodward Road, where the Group gathered for greetings, to catch up on all the interesting news from Hurstville, and to discuss final arrangements for the 200th anniversary of the completion of the True Christian Religion.
     Mr. Taylor spent Thursday visiting, and that evening the first doctrinal class was held. The subject was: The Doctrine of Life, nos. 92-100. The class, which commenced with a reading from Matthew 4-the Lord's temptation-was given in question and answer form, and gave answers to the following questions: 1) Why does man desire to have revenge, commit fraud, etc.?; 2) Why must man struggle to rout out his evils?; 3) What must we believe in before we can shun evils as sins?; 4) How can we learn to see evil as evil?; 5) Can man fight from himself against his evils?; 6) What makes combat severe?; 7) What are battles against evils called?
     The doctrinal class on Friday the 26th continued the subject, Doctrine of Life, nos. 101-114, in the same manner and dealt with these questions: 1) What two faculties flow into man, together with life from the Lord? 2) Explain the importance of these two faculties, and show why man must act only as if from himself; 3) What is the end of the Divine love in regard to man and what is the only way this can be accomplished?; 4) Explain how the Lord dwells with man and man with the Lord; 5) Explain why it is so important that man shun evils as sins against the Lord; 6) What is the difference between agent and reagent?; 7) Why is man held responsible for his deeds?
     Our New Church Day banquet was held on Saturday, June 27. The banquet was set for 4:00 p.m., in the Ellen Melville Hall committee room, which was decked with lovely June flowers for the occasion: golden narcissi, violets, poinsettias, etc. After a tasty repast the real feast began with a hymn, "Guide me, O Thou great Jehovah," beautifully rendered by Mr. E. Jowsey. The theme of the evening was "The New Gospel." The toastmaster, Mr. S. Mills, introduced the subject, and read the memorandum, True Christian Religion, no. 791. He then called on Mr. M. Fleming to propose the toast to the Church, after which we all sang "Our Glorious Church." Mr. F. Vincent was then called upon for the toast to the Queen.
     After introductory remarks the toastmaster called upon Mr. Taylor, who spoke on "How Swedenborg was an Eyewitness"; a talk which was followed by the song: "Then Together Let Us Stand."
     Speaking on "Why the Twelve Disciples Were Chosen," Mr. H. Beveridge concluded by saying: "Simple fishermen, the disciples, had come forward to serve the Lord while upon earth, and in three years of service had seen their Lord acclaimed in triumph, cast down in defeat. They had seen His transfiguration and the awfulness of His crucifixion. But afterwards they had met their risen Lord, and in the midst of their rejoicings began to understand the meaning of the Lord's victory over death. In the matter of their life experience and personal acquaintance with the Lord Jesus, the disciples had a unique advantage in the mission to which they were called on June 19, 1770; and even though it is said that 'there were myriads in heaven more worthy than the disciples,' it is to be remembered that the Lord does not need to choose the wisest or the strongest for an appointed task.

504


Time and again in the Word we read that the Lord chose to blunt the sword of battle, lest any man should ascribe the victory to himself."
     Mr. L. Bartle then told: "Why the True Christian Religion Had To Be Completed First." He demonstrated the correspondence of the Writings to the human form, and showed that the last but very important book of the Writings, the True Christian Religion, formed the very feet upon which the head, body and feet can stand firmly and hold everything erect and in order. His talk was followed by the songs: "June the Nineteenth" and "Friends Across the Sea," the verses of the latter being sung alternately by the ladies and the gentlemen. The toastmaster then read a letter of greeting from Miss K. Hendricks, and David Bartle played a selection on the clarinet.
     Mr. F. Vincent then spoke in lighter vein on ways to introduce the subject one really wishes to talk about. He would have liked to talk on choral music, which surely originated in heaven, for it is told in the Old Testament that "the morning stars sang together." However, lacking the references to develop this theme, he read an extract from Arcana Coelestia 1816. This is a paragraph which we could all treasure for its importance, and also for its beauty of prose. "As when man beholds the dawning of the day he does not think of the dawn, but of the arising of all things from the Lord and of the progression into the day of wisdom. So when he sees gardens, groves and flower beds, his eye remains not fixed on any tree, its blossoms, leaf and fruit, but on the heavenly things which these represent; nor on any flower and its beauty and pleasantness, but on what they represent in the other life. This is the 'looking toward heaven' which signifies a looking toward the Lord's kingdom in a mental view of the universe."
     The evening ended with conversation. We are greatly indebted to our toastmaster for his very able conduct of the proceedings. Later that evening a business meeting was held to take advantage of the greatest number of members gathered in Auckland.
     Service was held at 10:00 a.m., On Sunday June 28th, the subject of the sermon being: "The New Evangel." The Holy Supper was administered at 2:00 p.m., the address being on "Conjunction With the New Heaven." Mr. Taylor and Mr. Fleming drove to Hamilton on Monday, lunched with Mr. and Mrs. Monckton, and then played some mini-taped radio talks for Mr. Hobcroft.
     A final doctrinal class was held on Tuesday, June 30, the subject being the Second Coming of the Lord. The class commenced with a reading of Revelation 21: 1-3; then a mini tape of Mr. Taylor's radio talk on the Second Coming was played. This evening brought this visit to a close and rounded off the theme of the visit. Another very memorable occasion. Unfortunately, flu had taken its toll of members during and after the visit.
     RAE TUCKEY

     PITTSBURGH, PA.

     The Pittsburgh Society has begun to settle into fall with school and many winter activities in and outside of the city to look forward to. Our year has been a busy one, with many fond memories. Among the most recent events was the wedding of "Miss Vi" (Viola Friesen) and Mr. Robert Olmer. "Miss Vi" is a teacher of long standing in Pittsburgh, and her wedding was swelled with family, friends, and her school children of several years.
     Five children graduated from our school this year: Laurie Glenn, Miriam Alden, Andrea Rose, Eric Olson and Fritz Schoenberger. Completing the eighth grade this year are Glenn Heilman and Taylor Snyder.
     In the early summer Mr. and Mrs. J. Edmund Blair were overwhelmed by a surprise party and gift from the Society and their many friends of long standing in recognition of their Golden Wedding anniversary.
     Our year has been filled with activities. Visitors have been many and have included seven ministers, all of whom we enjoyed hearing and sharing with. This was our year to entertain the church treasurers and their wives, which presented an opportunity to share mutual problems of growth and support.

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     Trips remembered with laughter and exhaustion were: the over night visit of the 9th and 10th grade students from Glenview, who were returning from their visit to Bryn Athyn, some of them for the first time; Laurel Camp-our annual Society trek to the mountains, filled with the scent of earth and singing by the camp fire, marching bands and patriotic salutes. Do join us sometime. Just drop a line to the Old Scout (Gilbert Smith) before May; the 4th through 10th grade school children's weekend in, or under, the snows of Tionesta.
     Happenings we remember with gladness: Mrs. Nemitz's two months in Sweden with her son and his lovely family; the Dr. Dan Heilmans coming to Pittsburgh; our lovely weddings. These were those of Leslie Asplundh and Hans Fleischner, who are making Pittsburgh their home; Meredith Glenn and Gary Schnarr, now living in Canada; Brian and Elsa Genzlinger, in Hawaii; John and Lisa Paraska, living in Pittsburgh; and Marshall and Cora Edgel, who reside in North Carolina. In the same category we include the return home of our soldiers, David Alden and Jeff Carr, and our new babies-six.
     People we miss, with fond memories, are: the Marlin Ebert family, who are now in California; the Bob Hunsakers, relocated in Orrville, Ohio; the Lawson Pendletons, called to Palo Alto, California; and Mrs. Elmer Brickman, who passed into the spiritual world.
     People we are glad to add: five church guests residing at Fair Winds East and West who have become part of the "Country Set," enjoying church gatherings in and out of Pittsburgh.
     What we hold dear: the 200th anniversary of our Church; Bryn Athyn, with meetings, circle discussions, friends, the banquet, the knowledge that all in our church the world over were together in spirit, banners over the years seen again, and token ones given to our Pittsburgh Society children to commemorate the event.
     What we keep with heartfelt swelling: the dark night sky enveloping our cathedral; choral singing held in the air; stained glass windows brilliant; a thousand people sitting in silence; a last moment of sharing; then homeward bound.
     ZARAH B. BLAIR

506


CHARTER DAY 1970

       Editor       1970



     
Announcements
     All ex-students, members of the General Church and friends of the Academy are invited to attend the 54th Charter Day Exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 15-17, 1970. The program:

Thursday, 8:30 p.m., Theological School Open House and Program, Pendleton Hall
Friday, 11 am., Cathedral Service with an address by the Rev. Harold C. Cranch
Friday Afternoon-Football Game
Friday Evening-Dance
Saturday, 7 p.m., Banquet. Toastmaster:      Mr. George H. Woodard
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     Visitors to Bryn Athyn for Charter Day or any other occasion who need assistance in finding accommodation please communicate with the Guest Committee, do Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215) WIlson 7-3725.
CHARTER DAY BANQUET TICKETS 1970

       Editor       1970

     In order to avoid confusion and embarrassment, those who will be guests in Bryn Athyn homes for the Charter Day weekend should order their banquet tickets in advance, by mail, unless they have made other specific arrangements with their hostesses. The date is October 17, the price is $4.00 per person, and checks should be made payable to the Academy of the New Church. Orders should be sent to Mrs. Samuel Croft, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009, before October 10th. Tickets thus ordered by mail will be carefully held for pick-up either by you or your hosts. No tickets can be sold at the door because of the need for advance reservations with the caterer. Mark clearly on envelope: "Banquet Tickets."
SPIRITUAL THANKSGIVING 1970

SPIRITUAL THANKSGIVING       Rev. ELMO C. ACTON       1970



509



NEW CHURCH LIFE
VOL. XC
NOVEMBER, 1970
No. 11
     "Three times thou shalt keep a feast unto Me in the year. Thou shalt keep the feast of unleavened bread . . . and the feast of harvest . . . and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labors out of the field." (Exodus 23: 14-16)

     From most ancient times it has been a custom to set aside a time following the harvest in which to give thanks for the produce of the land. It is innate in man to feel gratitude for the fruit of the land, the growth and development of which is, and always has been, a great mystery. Although he labors and toils and seems to produce the fruit of the land by his own effort, yet he knows that some power beyond his control overrules all his efforts. He sees his work destroyed by drought, flood, hail or pest, and he realizes that he has little control over the most important elements that produce the harvest. When, therefore, he eventually reaps the harvest he experiences an innate sense of gratitude. This is common to all peoples, whether Christian, pagan or agnostic. It is a pouring forth of the thankfulness of the heart for the means by which he sustains his life.
     Even in the so-called civilized world-where man, from his knowledge and science, has made himself somewhat independent of the elements and the vagaries of an apparently fickle nature-this feeling of thanks in the presence of the harvest is not wanting. For every thinking man must realize that the life-giving quality of the fruit of the ground is uncreatable and as great a mystery as ever. The rational man can see that while his knowledge of the care of the seed and its culture has greatly increased, yet the development of the life itself within the seed is beyond his control; that it is overruled by a force, operating in unseen ways, which can bring to nought all his labors.

510


This experience causes man to stand in awe in the presence of the harvest. This awe at the mystery of life is the most deepseated natural origin of the harvest festival.
     To a savage it is caused by a fear, a fear of the unknown and to him often hostile forces of life. He offers his thanks, sings his incantations, and performs his superstitious rites as means of propitiating these forces and gaining their favor. He feels that if he fails to do these things the forces will take revenge by withholding the harvest. To some extent this idea remains with many Christians. For although they give to the life-force the name of God and claim to be intimate with His wishes, they yet retain the idea that they can in some way control His works by their prayers and praises. Some retain the thought that God desires the thanks and the praise, and that He withholds His gifts from those who deny Him this due. In this there is something of the thought of gaining God's favor by a thanksgiving offering, which further involves the idea that God desires the thanks and gives His mercies in return for them as a kind of reward. A little thought will show that this idea attributes to God self-love and the love of glory; two qualities unattributable to a God of infinite love.

     God does not desire thanks from man on His account, but on man's account. When we give thanks we are not adding to God's glory; that is unthinkable. By our thanks and our acknowledgment of the Lord's infinite power we open our minds to receive His Divine blessings. It is we who turn ourselves to God by giving thanks, not God who turns Himself to us. He is present with all, as wholly present with those who do not give thanks as with those who do; but those who acknowledge the Lord by giving thanks to Him open their hearts to receive Him. It is as with one who gratefully receives and gives thanks for the present of a friend. His thankfulness forms a plane for the reception of the delight which the friend wished to communicate. But if he is not grateful for the gift he shuts himself off from the delight which the giver wished to communicate. Thus in giving thanks to God for His mercies we open our minds to receive from Him those Divine blessings which He continually wills to give us; whereas if we are not thankful, and refuse to express that thanks, it is we who separate ourselves from and reject the Divine mercies. For, where love is not returned there is no conjunction.
     It is therefore good to give thanks to the Lord, and to praise Him for His wonderful works to the children of men. In so doing man is doing the Lord's will; and it is he who is blessed, not the Lord's glory that is added to.

511



     When we reflect, we find innumerable things for which to be thankful, and it is useful that we should set aside a time to recall these things to our minds. Also, the Lord has so commanded. It was foreseen that if there were not such stated times, man in his self-absorption would regard all things as being a result of his own ingenuity and work, and his whole life would become taken up with his own selfish interests. It is we, then, who need these celebrations; and the Lord desires them, not for Himself, but for us.
     We should be thankful for the fruit of the ground, for the material food by which our life is sustained and we are able to perform use in the world. We should be thankful for our country, which affords the means of enjoying freedom and pursuing happiness according to the way in which we see fit. We should be thankful for our families and friends. We should be thankful for our school and church.
     But if man is thankful only for these external blessings, his thanks are meager, for all of these things in themselves are temporal; they pass with time. These blessings of the natural life of man are given in order that he may receive eternal blessings. Thanksgiving for these things is commanded in the Word so that in them, and by means of them, man may be reminded of eternal blessings; for within everything finite and temporal there is the infinite and eternal. It is man's duty to search for the infinite and eternal in all the external things of his life. In so far as he succeeds in finding the eternal within the temporal in that degree he can give thanks, even though natural blessings are for a time withheld. For the spiritual man knows that whatever befalls is best for his eternal wellbeing. He acknowledges, believes and perceives that the Lord looks to eternal things, and to temporal things only in so far as they agree with eternal things; so that even though natural blessings are removed he can still give thanks for the spiritual blessings which can come even through material suffering.

     It is these internal blessings that are inmostly intended in the text by the Lord's commanding the celebration of three feasts in the year. And what the spiritual blessings are may be seen from the spiritual sense of the three feasts. They represent the three universal states of man's regeneration. The feast of unleavened bread was in remembrance of deliverance from Egypt, and represented man's deliverance from the slavery of his selfish and worldly loves and delights. The feast of insemination represents the implantation of the truths of the Word after the removal of evil; and the feast of ingathering represents the fruits of the good of use produced by a life according to the truth.
     The feast of ingathering is said to represent worship from a grateful mind on account of the implantation of good.

512


The good so implanted is the fruit of the field, the harvest which is eternal; the bread of which a man may eat and never die. His delight in the harvest festival is not confined to the natural blessings of the earth. It is centered in the delight of the good and use he enjoys. In the natural blessings, and even in their absence, he looks for and sometimes is given to see what is eternal. He knows that whatever the external conditions may be, the Lord is leading and directing them to produce eternal blessings for all.
     The first feast of the year is one in which man gives thanks for deliverance from evil. As the first in time in the production of the harvest is the preparation of the ground, so the first in regeneration is the shunning of evils as sins against God, by which the ground of his mind, his affections and thoughts, may be prepared to receive the truths of the Word in good ground and bring forth fruit. And as in the harvest the next step is the planting of the seed and its cultivation, so the second universal of regeneration is the learning and reception of the truths of the Word and a life according to them. Finally the seeds produce their fruit and the harvest is reaped. So the seeds of truth bring forth the goods or uses of life, in which man is given to feel his life and delight. This is the good of the truth. The delight felt in the doing of good and the performance of use causes him to give thanks to Him from whom they have come. In such thanks there is no superstition, no unhealthy fear, no endeavor to propitiate a self-seeking deity, no thought of adding to the glory of another, but only a humble and thankful feeling for blessings freely given-a feeling proceeding from an overflowing heart. Into such a state the Lord can inflow and communicate His blessings. Because this faculty can increase with man to eternity, and does increase with the angels, therefore they are said to be in a perpetual thanksgiving and glorification of the Lord because of His blessings.

     Thus it may be seen that all true thanksgiving comes from those who are in the end for which the celebration of the feast is established. From this some might think that they are as yet not in a true state of thankfulness and therefore should withhold themselves from these feasts. The fact is that all who are striving to regenerate have within them that from which they may sincerely give thanks. The desire to regenerate is itself the first of the fruit of the eternal harvest. Each of us can look for what is eternal in all that befalls us, and we can give thanks to the Lord that He in every temporal event foresees and provides what is best for our eternal happiness. Such thanks is not dependent upon the externals of the celebrations; it is not dependent upon the plenty of the natural harvest; for it knows that even in suffering and adversity the Lord can and does provide what is of eternal value.

513


Happy is the man who so trusts the Lord; for he continually gives thanks, and this celebration is to him an external remembrance of his perpetual glorification of the Lord.
     "It is good to give thanks to the Lord, and to sing the praises of the Most High." "Seek ye first the kingdom of God, and His justice, and all these things shall be added unto you." "The Lord looks to eternal things, and to temporal things only in so far as they accord with eternal things." "0 Lord, how manifold are Thy works! In wisdom hast Thou made them all: the earth is full of Thy riches." Amen.

LESSONS:     Exodus 23: 1-19. Revelation 14: 12-20. AC 9286.
MUSIC:     Liturgy, pages 577, 509, 576.
PRAYERS:     Liturgy, nos. 81, 147.
"NEW CHURCH EDUCATION" 1970

"NEW CHURCH EDUCATION"       DAVID R. SIMONS       1970

     As the new editor of New Church Education it is my hope to get more educational material, essentially of the Church but also from world sources, into its pages. I want to encourage the homes and our schools to send in materials-papers, studies, stories, poems, music, puzzles, games, and so on-which reflects the unique qualities of the New Church. These creative productions will be printed so that your work will be made more permanent and, of far greater importance, will be shared with the Church. The hope is to demonstrate through the pages of this magazine to parents and children outside of Church centers, who are not fortunate enough to attend our schools, the power of the Writings applied to education; that religion does relate to life, to subject-matter, to discipline, to the delight of creating, learning and growing. I hope to develop certain contests for children in which they will pit their creative energies against one another. Rewards of Sons Stamps will be offered. I hope also to branch out into the fields of music and art, and ask for specific projects which could be used by the children of the Church at large.
     From time to time we can run special issues devoted to one specific thing, such as "Our New Church Schools" featuring each of our schools in turn, so that the Church may be aware of the extent of these uses. Our November issue features the new school in Washington, D. C. I would also like to devote a special issue to "Religion in the Home," culling the experience of many parents in the giving of family worship and in helping their children to interpret subject-matter in the light of the Writings.

     (Continued on Page 548.)

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THOU SHALT SURELY REJOICE 1970

THOU SHALT SURELY REJOICE       Jr. Rev. DANIEL GOODENOUGH       1970

     A Children's Thanksgiving Talk

     When He was telling the children of Israel what they should do during the seven days of the feast of tabernacles, the Lord gave the command, "Thou shalt rejoice in thy feast."* This feast was held each year after the ingathering of the harvests. It was a time when the people would naturally be happy, having their storehouses filled for another year now. After all the hard work, they could rest, rejoice and give thanks to the Lord. It may not have seemed necessary for the Lord to tell them to rejoice, when they were already happy and thankful.
* Deuteronomy 16: 14.
     But that is what the Lord said, very plainly. "Thou, and thy son, and thy daughter"*-in fact everyone was commanded to rejoice in the festival of thanksgiving. And just in case someone missed the command, the Lord repeated it, just to make sure-"because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice."**
* Ibid.
** Deuteronomy 16: 15.
     It is nice to be told by the Lord to be happy and joyful, is it not? He wants us to live, to love and be full of good joy. And He knows that thanksgiving is a special time for happiness, because whenever we thank someone from our hearts, it makes us happy. How much happier it should make us to thank the Lord, who gives us everything good!
     Who would not be happy when he thinks of all the blessings the Lord grants us? Everyone-young and old-should take some time today to think about these blessings, to see how many good things the Lord has given us. You will not have to think very hard, but it may take some time because there are so many of them! And doing this should make you happy, so that you obey the Lord's command to rejoice. For you cannot love the Lord without seeing and feeling the good that comes from Him. Thus thanksgiving is itself one of the blessings to be thankful for, and to be joyful about.
     But did you know there is a deeper reason to rejoice in the holy feast of thanksgiving-a reason even deeper than all the blessings the Lord gives us?

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The most important thing of all to be happy about is the Lord's goodness. The Lord is good itself-unending, ever-flowing good-the Source and Fountain of everything else that is good. And His being so good is the greatest blessing of all!
     It does not make us happy to think that good is from ourselves. If we think good comes from ourselves, or just from other men, it makes us proud, conceited and selfish, and there really is not much to rejoice about. Who really enjoys thinking that he by himself is so good and great? The really happy thing is to see how good the Lord is, and to see how everything that is good comes from Him.
     For example, when we think of the fields giving up their crops at harvest time, we know that man has to work to gather in the food, and to have it grow in the first place. But what we really rejoice in is the Lord's work in making things grow and yield their fruit. Or if we do well in school, or in a football game, or in some hobby, we do have to work and use our skills well. But that by itself is not such a happy thing. What we can really rejoice in is that the Lord gave us those skills and abilities, and day by day He gives us the strength, the energy and the know-how to use them. In everything of life, we have to do our part or nothing worthwhile will get done; but the Lord does His part, and if we think about it, we will see that the real good in what anybody does is from the Lord. This is why the most important thing to be thankful for, and to rejoice in, is the wonderful goodness and love of the Lord.
     Always, if we want to be happy, we have to go back to the Lord, and see that everything good comes from Him. There is really nothing else in the whole world to rejoice in besides His goodness and His blessings. We should all think about this today, and rejoice in thanking the Lord not only for His wonderful works to all men, but also because He loves us so much. Amen.

LESSONS:     Deuteronomy 16: 13-17; AC 552 (parts).
MUSIC:     Liturgy, pages 578, 572, 576.
PRAYERS:     Liturgy, nos. C 12, C 13.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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) WIlson 7-3725.

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TWENTY-FIFTH GENERAL ASSEMBLY 1970

TWENTY-FIFTH GENERAL ASSEMBLY       ROBERT S. JUNGE       1970

     JOURNAL

     OF THE

     TWENTY-FIFTH GENERAL ASSEMBLY

     OF THE

     GENERAL CHURCH OF THE NEW JERUSALEM

     BRYN ATHYN, PENNSYLVANIA, JUNE 16-19, 1970

     First Session-Tuesday, June 16, 8:00 p.m.

     1.     The first session opened at 8:10 p.m. with a brief service of worship, led by Bishop Willard D. Pendleton, the lesson being John 1: 1-18.
     2.     After the Benediction, Bishop Pendleton, presiding, declared the Twenty-Fifth General Assembly in session. Then, on behalf of the Bryn Athyn Church, he expressed a cordial welcome to all, saying how proud and grateful the whole Society was to have so many visitors. He called attention to the fact that since this was the 200th anniversary of the New Church, we have for the first time adopted a theme for the Assembly. The theme was taken from the True Christian Religion, the subjects being assigned to specific speakers. He then enumerated the subjects: "The Lord," "The Living Word," "The Life of Religion," "The Consummation of the Age" and "The Second Coming." The Bishop then introduced the Right Rev. Elmo C. Acton to speak on the subject of "The Doctrine of the Lord." (For the address and the discussion following see NEW CHURCH LIFE, pp. 350-362.)
     3.     The Session adjourned at 9:30 p.m.

     Second Session-Wednesday, June 17, 10:00 am.

     4.     The second session opened at 10:00 a.m., with a brief service of worship, led by the Rev. Roy Franson, the lesson being taken from portions of John 6.
     5.     After the Benediction, Bishop Pendleton took the chair and called on the Rev. Robert S. Junge for a motion to approve the Minutes and Journal of the Twenty-Fourth General Assembly, published in NEW CHURCH LIFE, 1966, pp. 428-437. The motion was carried.

517



     6. The Bishop then called for the report of the Secretary of the General Church. (See NEW CHURCH LIFE, pp. 521.)
     7.     Discussion of the report was opened.

     Bishop Willard D. Pendleton expressed appreciation to Mr. Junge for his eight years of service as full-time Secretary of the General Church, and for what he had done to develop the communication uses of the Church. He noted that the primary problem of the General Church is that of communication, and said that Mr. Junge had laid the groundwork for future development for many years to come.
     Mr. William B. Alden said he understood the statistics to be referring to those born in the 1920's, 92% of whom he felt did join. He then asked whether any comparison had been made to see whether the figure for each decade is tending to climb with time, as people may join when they become older.
     The Rev. Robert S. Junge replied that the prime time for people to join the General Church is five or six years after they have become eligible; hence the cut-off age of twenty-five for those born in the 1940's. He then said that no one should take the statistics and point fingers at specific activities or uses. He believed that there was a trend here which required real reflection instead of the pointing of fingers.

     8.     The Bishop called on the Rev. W. Cairns Henderson for the report of the Editor of New Church Life. (See NEW CHURCH LIFE, pp. 527.)
     9.     Bishop Willard D. Pendleton spoke of Mr. Henderson as a truly gifted and great editor. He noted that NEW CHURCH LIFE is a treasure trove of General Church history and General Church thought, and mentioned that we are indebted to Professor Eldric S. Klein and his father for an index that makes NEW CHURCH LIFE usable. He then announced that further discussion would be held until after the next report, and called on the Rev. Norbert H. Rogers for the report of the General Church Religion Lessons. (See NEW CHURCH LIFE, pp. 528.)
     10.     There was no time for discussion of the two reports. After a brief recess the Rev. Roy Franson resumed the chair and introduced the members of the panel-the Rev. Norbert H. Rogers, the Rev. Harold C. Cranch, and the Rev. Ormond de C Odhner-for what he believed was the first panel discussion ever held during a General Assembly. Their topic was "The Living Word." He mentioned that this was an appropriate subject for the Church's 200th anniversary and for us to strengthen and renew our faith in the Heavenly Doctrine. We are surrounded by a Christian Church in which Divine authority is openly and ever-increasingly denied. Although the Lord taught that the letter killeth, Christians insisted on a mere literal interpretation, and denied themselves the light in which to recognize the Lord. The Word ever has been and ever will be the only source from which a truly human life can be derived. (For the panel presentation and the discussion which followed see NEW CHURCH LIFE, pp. 400-415.)
     11.     The session adjourned at 12:30 p.m.

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     Third Session-Wednesday, June 17, 8:00 p.m.

     12.     The third session opened at 8:00 p.m. with a brief service of worship, led by the Rev. Bjorn A. H. Boyesen, the lesson being taken from Psalm 11.
     13.     After the Benediction, Mr. Boyesen introduced the panel speakers: the Rev. Morley D. Rich, the Rev. Dandridge Pendleton, and the Rev. Norman H. Reuter-to speak on "The Life of Religion." He noted that this topic seemed to follow rationally the first two Assembly sessions. Without acknowledgment of the Lord (the subject of the opening session of the Assembly) there is no religion; and without Divine revelation, or the living Word (the subject of the second session), there is no authority on which religion can be founded. He reminded us that while religion is founded on doctrine from the Word and cannot exist without it, religion is not the same as doctrine, but is a life according to doctrine. (For the panel talks and the discussion afterward see NEW CHURCH LIFE, pp. 415-428.)
     14. The session adjourned at 9:30 p.m.

     Fourth Session-Thursday, June 18, 10:00 am.

     15.     The fourth session opened at 10:00 a.m. with a brief service of worship, led by the Rev. Martin Pryke, the lesson being Matthew 24:
3-35.
     16. After the Benediction, Bishop Pendleton took the chair and called on Mr. Leonard E. Gyllenhaal for the report of the Treasurer of the General Church. (For the report see NEW CHURCH LIFE, pp. 523.)
     17.     The report was then discussed.

     Mr. Richard Kintner complimented Mr. Gyllenhaal on his excellent report. He then said he did not believe that in the history of mankind have 3000 people ever tried to do as much as the members of the General Church.
     Mr. Alexander Lindsay said we should thank the Lord for the financial means to build the Church, and realize that we each have a responsibility for continuing to do our part, particularly in the outlying societies. The Lord has given us a tremendous thing, and it is our responsibility to carry on the job on our own as individuals.
     Mr. Donald C. Fitzpatrick, Jr., said that those working in the Academy have a great deal of contact with Mr. Gyllenhaal, and he wished us all to realize how much individual effort and painstaking attention, and the kind of devotion, that that man had put into the job of guardian of the resources. A gathering such as this is an appropriate time for Mr. Gyllenhaal's service and dedication to be recognized.
     The Rev. Erik Sandstrom said that in these days when we receive in the mail many solicitations for various books and magazines, we are, perhaps, a little callous or forgetful about things not solicited. We need reminders, but it is not the policy of the General Church to tell its members that they ought to subscribe to New Church journals.

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Since so many are here for the Assembly, it might be practical to give them an opportunity to subscribe to NEW CHURCH LIFE. He suggested that Mr. Gyllenhaal, as Business Manager, might find a way to give the people such an opportunity.
     Bishop Willard D. Pendleton said that he, like Mr. Fitzpatrick, has always been profoundly impressed by the great weight and multiplicity of responsibility that Mr. Gyllenhaal has sustained. He felt grateful that Mr. Gyllenhaal now has the assistance of Mr. Bruce Fuller, who has recently been elected Comptroller of the General Church. Together they will meet the many responsibilities placed upon them.

     18. Bishop Pendleton then called on Mr. Stephen Pitcairn for the report of the Secretary of the Corporation. (See NEW CHURCH LIFE, pp. 525.)
     19.     The report was then discussed.

     Bishop Willard D. Pendleton pointed out that, legally speaking, the Corporation is the General Church, holding its assets and conducting its corporate, legal and civil affairs. He expressed a hope that any eligible males (those who have been members of the General Church for five years) would be interested in joining the Corporation. It is the Corporation that elects the Board.
     Mr. Robert E. Synnestvedt wanted to remind people here from other societies that the General Church now owns real estate and that the head office is at Cairncrest, where the General Church has its Book Center and Religion Lessons. He mentioned that this was the first time there had been an Assembly in Bryn Athyn that the General Church has had a head office.

     20. Bishop Willard D. Pendleton announced that we would move on to the election of the Secretary of the General Church. He expressed his appreciation of the work the Rev. Robert S. Junge has done as Secretary of the General Church in laying the groundwork for the future in the communication uses of the Church.
     He then proposed the name of the Rev. Norbert H. Rogers, a man well qualified both by experience and talent, as Secretary of the General Church, and expressed every confidence in the nominee's capacity to carry this use. It was moved and seconded that Mr. Rogers be elected to this office. There was no discussion; the vote in favor of the motion was unanimous, and the Bishop declared Mr. Rogers the new Secretary of the General Church and congratulated him.
     21. The Rev. Robert S. Junge wished to convey the greetings of the President of the Australian Conference. He read as follows:

     "May the Lord Jesus Christ bless you in your work and us all in renewed endeavor to make of many one.
"Fraternally and sincerely on behalf of my Conference to the Bishops, clergy, and people of your church BRUCE WILLIAMS, President"

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     22. After a brief recess, the Rev. Martin Pryke resumed the chair and introduced the panel speakers-the Rev. Frederick L. Schnarr and the Rev. Robert S. Junge-and their topic, "The Consummation of the Age," to be presented in two parts: "The Last Judgment" and "The State of the Christian Church." (For the panel presentation and the discussion afterward see NEW CHURCH LIFE, pp. 458-473.)
     23.     The session adjourned at 12:30 p.m.

     Fifth Session-Thursday, June 18, 8:00 p.m.

     24.     The fifth session opened at 8:00 p.m. with a brief service of worship, led by the Right Rev. Elmo C. Acton, the lesson being portions of True Christian Religion, nos. 776, 779
     25.     After the Benediction, Bishop Acton introduced Bishop Willard D. Pendleton to speak on the subject, "The Second Coming of the Lord." (For the address and the discussion following see NEW CHURCH LIFE, pp. 474-483).
     26.     The session adjourned at 9:30 p.m.

     On Thursday and Friday afternoons the young people organized smaller discussion groups which were not set forth as a planned part of the program. Led by priests, each group discussed its reaction to the sessions and the application of the presentations to life. Both old and young exchanged ideas in an inspiring and stimulating way.
     Respectfully submitted,
          ROBERT S. JUNGE
               Secretary
END OF CREATION 1970

END OF CREATION       Editor       1970

     "The end of the creation of the universe is that there may be an angelic heaven; and as the angelic heaven is the end, so also is man or the human race, because heaven consists of the human race. Hence all things that are created are mediate ends and uses, in the order, degree and respect that they have relation to man, and by man to the Lord." (Divine Love and Wisdom 329)

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REPORTS TO THE GENERAL ASSEMBLY 1970

REPORTS TO THE GENERAL ASSEMBLY       Various       1970

     SECRETARY OF THE GENERAL CHURCH

     Since I am leaving the office of Secretary, the Bishop's Consistory suggested that I give you a brief picture of what this office has become as a full-time use in the General Church.
     Being in charge of communications as a priest, it is the job of the Secretary to bring a multitude of details into harmony with the spirit and life of the Church and so to serve it. Addressing and mailing are a good example. We had three or four hundred address-unknowns seven years ago, and the list grew by ten or twenty additions per month-well over 10% of our address list. To day we have less than 1% address-unknowns, and they represent temporary situations. We handle one hundred to one hundred and fifty address changes a month. In human terms, this means that we now really know where our members are, which makes it possible for our visiting pastors to learn more promptly of new members in their districts. Hopefully, in this and many other ways, it will be possible to help them to feel a closer part of the General Church.
     In addition to keeping track of our 3,242 members, we also have an up-to-date list of 676 ex-students of the Academy who have not joined the Church as yet. A recent study based upon a sample of over $00 from our new code of educational backgrounds concerns me, and I pass it on to you for your reflection. Of those ex-students born in the 1920's, 92% joined the General Church. Of those born in the 1930's, 76% joined. Of those born in the 1940's, we consider only those who are now over twenty-five. Of these, on]y 36% have joined. This trend in the last three decades-92%, 76%, and 56%-seems to be confirmed by an increase in marriages in which the partner is of another faith and does not join the New Church. This, in turn, is reflected in an increasing tendency on the part of these same people not to have their children baptized. We should give real thought to any such trend in our statistics. Four years ago we looked to a substantial increase in our rate of growth in the 70's on the basis of the increased size of the Academy. To date, this increase has not materialized.
     Since I took office most of the committees of the General Church have been brought under one roof, as part of an effort to make real consultation between committees possible and to prevent duplication. The goal was to provide priestly leadership to these committees and at the same time encourage their real responsibility and insights into their individual uses.
     We took over the responsibility for the General Church Book Center from the inspired start it had in Glenview under the Sydney Lees, who were no longer able to continue it. We now have an expanded General Church Publication Committee which publishes many of the books and pamphlets previously handled by the Academy. Spearheaded by the Rev. Norbert H. Rogers, we also have a print shop with off-set equipment that enables us to print a considerable amount of material which previously was farmed out to other printers. An updated Reader's Guide should be out soon. These are but examples of new and more closely coordinated committee work.

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If this contributes only a little toward our becoming more of a reading church, we are richly rewarded.
     To provide administration for our circles, groups and individual families, we try to keep tabs on our mobile population and anticipate its needs. For example, we have provided a resource center for our Sunday schools, and the Religion Lessons continue to serve their vital use, on which the Rev. Norbert Rogers will be reporting. We have hopes of further supporting these uses through our own audiovisuals. When families live alone, it is very important that we do whatever we can to help them realize that the Church has a genuine concern for them and that they are not cut off from it. We need to help our circles and groups with their goals for education and evangelization, and in their efforts hopefully to become full-fledged societies with schools. This work requires perhaps one-third of our priestly manpower and of our budget. But both a lack of finances and, more critically, of manpower in the field, hamper us. In this process, it is vital that these groups be led to see and carry out their unique uses as of themselves. It is so easy for the "home office" to see what it believes to be the ideal solution, and unintentionally force it upon others. Only what man does in freedom is truly his own.

     The Secretary answers general inquiries such as the census, scholarly inquiries from such sources as encyclopedias, those working on theses, etc. But he also answers the personal inquiries of those outside of the Church. Some of these latter have actually led to new memberships. For example, there is a man in the Canary Islands who has no direct contact with the Church as yet, who has read most of the Writings. Now he has inquired about baptism. All we seem to need is somehow to get him and a minister together. The Secretary also answers inquiries from our own members. One phase of this pastoral function is trying to bring spiritual encouragement to our men in the services through the Military Service Committee-a use carried by a devoted group of ladies. Our ministers take turns writing monthly letters to these men.
     Along a somewhat similar line, we would like to try to develop closer contact with our young people who are attending colleges away from home. I would be very interested to explore any ideas in this area, such as encouraging the existing efforts of our own college students to organize missionary work on other campuses. We would co-operate in any way we can with them, and I am sure, so would my successor; yet we realize that many want to be and enjoy being on their own.
     Through the Secretary's office we have contact with other New Church bodies, such as the Mission in Nigeria, Convention, and Conference. Here I would note particularly the warm friendship and working relationship which has grown up with the Secretary of the General Conference in England, the Rev. Claud Presland. With a more or less regular exchange of letters we have managed to respect our differences, yet resolve with complete frankness a number of problems that could well have grown into real misunderstandings between the General Church and the Conference.
     Of course, these pastoral functions have also involved visits to many societies as far flung as Rio, which responded to the suggestion to initiate monthly doctrinal classes and Sunday school work, and Hurstville, where, as chairman of the Extension Committee, I saw at first hand the results of the radio work.
     One of the most rewarding things in my work has been the communication with our priests. I correspond regularly with quite a number of them. This can help to provide a real link for many of our uses. As an offshoot of this communication, summer study groups for ministers have been established.

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In them, small numbers of members of the Council of the Clergy spend a week together studying the doctrines in a concentrated way which their regular pastoral duties prohibits. To show how important some of our priests feel this use to be, a group will be meeting during the week following this Assembly. That takes dedication! Such groups ultimately can stimulate the Church's thought on important doctrinal matters, and perhaps equally important, can help draw together in a common bond of interest men who often from circumstances must work alone.
     Some days as Secretary one feels bogged down in detail; other days are challenging and richly rewarding. These rewarding days have been many for me, and I deeply appreciate the confidence and trust that you placed in me at the Assembly eight years ago. Many of the uses for which I have had responsibility appear to carry themselves, but only because all the committees and the many volunteers, as well as the paid members of the staff, take initiative and work hard. The support of these individuals and committees is one of the greatest rewards I have felt these past years. They have responsibilities that are real, and they accept them with a dedication that makes the use of the Secretary possible. I want to express my thanks to them, and would ask you to express to them your appreciation for the many uses they so devotedly perform for our church.
     Respectfully submitted,
          ROBERT S. JUNGE
               Secretary

     

     TREASURER OF THE GENERAL CHURCH

     It is my privilege to report for the sixth time to the General Assembly.
     A review of previous reports spanning a period of nearly a quarter of a century gives a picture of spectacular financial growth unparalleled in the history of the General Church.
     In the latter part of the 1940's, after the Second World War, many pressing needs throughout the General Church were recognized by the Church and bold new programs were adopted by the Board of Directors to fulfill its responsibilities.
     In 1947 the Pension Plan was established, offering new security to ministers and teachers. This was followed in 1948 by a new salary plan that guaranteed all ministers a minimum income; and a few years later the salary plan was extended to General Church teachers. While these plans were very modest in the beginning, they were extremely important as they were the basis from which the outstanding programs of today were developed.
     Twenty years ago, in 1949, the total salaries of the eleven General Church visiting ministers totaled about $13,000, and only an additional $2,000 was necessary to bring all ministers up to the new minimum. On the other hand, during the same year, the entire budget was only $46,000, an amount less than the total spent last year on education alone.
     The decade of the 50's was a period of wide fluctuations in the financial operations of the General Church, ranging from an alarming deficit in the beginning to substantial surpluses at the end. For the first time the budget was seriously affected by the rising spiral of inflation. This, together with the cost of the new salary plans and the demand for increased services, pushed expenses to what were then phenomenal heights. But income did not keep pace. Contributions had been at the same level for many years and never exceeded $20,000. Contributions, therefore, became the target of the 50's.

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During the 1954 Assembly, several reports were given on the pressing need for increased support, and a whole session was devoted to a symposium on the needs and uses of the General Church. This was followed for several years by new and vigorous campaigns designed to widen the basis of contributions and improve the total.

     For a while it appeared that curtailment of uses would be necessary, but the pendulum began to swing the other way. By 1959 contributions had more than doubled, and in spite of a record budget of $105,000 a substantial surplus was realized. Thus we entered the 60's with renewed optimism and in a sound financial position.
     But 'the last ten years has been a period of fantastic growth and success. During that short period of time, nearly every financial statistic has at least tripled, and today we are administering a very substantial, sound financial operation. Assets were valued last December at over ten million dollars, and expenditures for 1969 were nearly half a million dollars. Last years record contributions of $114,000 (only one-quarter of total income) alone would have more than covered the entire budget of ten years in 1959. But more important is an amazing and gratifying record of accomplishment.
     On the income side, new investment policies and procedures, developed largely in the last four years, have stabilized investment income at a record high level, providing over 60% of total income; and each year contributions continue to exceed our expectations. This, together with large gifts to Capital, and a gratifying number of substantial bequests, has made possible impressive expansion of General Church uses during the 60's.
     In the area of administration, there have been significant advances. Operating out of the recently acquired office building "Cairncrest," the work of printing, publishing, addressing, and membership records and statistics has been improved and expanded to serve the Church better.
     With the growing financial burden on local societies caused by inflation and higher salary scales, the General Church has had to assume a much greater role in the support of local uses. This has been done partly in the form of bidden benefits by relieving societies and circles of any obligation to pay for the Pension, Health and Savings plans, as well as by outright grants to support salary scales, and in a few cases by loans for buildings and improvements.
     The principal financial use of the General Church, however, is still the responsibility for the welfare of its ministers and teachers, and here we have made real progress. No longer need we apologize for the compensation of these professional people. Today's Salary and Benefits Program is tremendously improved. To be sure, we have been hard-pressed to keep up with inflation and the soaring rates of teachers' pay in the public schools around us, but now we are not too far behind. In addition to good salary scales and the Pension Plan, the program now provides health plans for most ministers and teachers, and a unique investment savings plan for all.
     We have learned something, too, about administering these plans. Last April eighteen local treasurers and representatives of all our ma]or societies in the United States and Canada met in Pittsburgh with the Salary Committee to study the need for changes in our compensation programs. This was the fourth such meeting held in different societies since the spring of 1967; and, in many ways, I believe it is one of the most rewarding developments of the decade.

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     There was a remarkable spirit of mutual confidence and co-operation in the Pittsburgh meeting, and the conclusions reached had the full support of all the representatives present. This is particularly important since any change in the programs affects every society and circle in the Church. It is our hope and expectation that similar meetings will continue on a regular basis.
     As we enter the new decade of the 70's, there are once again a few dark clouds on the horizon. Our biggest challenge, of course, is the paradox of galloping inflation during economic recession. But with a very strong financial structure, our many new policies and procedures should serve well in the years ahead.
     Respectfully submitted,
          L. E. GYLLENHAAL
               Treasurer

     SECRETARY OF THE CORPORATION

     The annual report of the Secretary is given at the Annual Meeting of the Corporation in January and is published in the April issue of NEW CHURCH LIFE. This report covers corporate membership statistics and reviews the actions taken at the Annual and Board of Directors meetings held during the previous twelve months. In lieu of this regular report, Bishop Pendleton has asked me to make a short statement on the use and function of the Corporation of the General Church. (I think Mr. Gyllenhaal has just given you an idea of the magnitude of the fiscal responsibility of the Corporation.)
     In order to have a better understanding of the Corporation, I thought it would be useful to go back over the years and quickly trace its history, after the separation from the Convention in 1890, the organized body of the Church, still unincorporated, was called the General Church of the Advent of the Lord. In 1897 the first General Assembly of the General Church of the New Jerusalem was held in Huntingdon Valley, Pennsylvania, the principal order of business being the formulation and acceptance of the organization and government of the General Church of the New Jerusalem. It was during these meetings that an Executive Committee of laymen was elected by the Assembly to conduct the business affairs of the Church. It is interesting to note that the members of this committee were: John Pitcairn, Chairman; R. M. Glenn; F. A. Boericke; John A. Wells; S. H. Hicks; Carl Hj. Asplundh; W. C. Childs; T. J. Kent; Richard Roschman; Hugh L. Burnham and A. S. Pendleton.
     After directing the business affairs of the Church for over six years it became apparent to the Executive Committee that it was necessary to form a legal entity to enable the Church to hold property and to shelter the members of the Committee from personal liability. In 1904, at an Executive Committee meeting, the use in forming a corporate structure was discussed. The Chairman, John Pitcairn, stated: ". . . that the idea of a Corporation is to enable us to hold property, to sue or be sued, to have succession by our corporate name for the term of the Charter, to bold and use property not exceeding the amount authorized by statute, to appoint and remove officers, to make By-laws, to enter into obligations for the transaction of our affairs without personal liability to the members."
     The Committee recognized the importance of quickly establishing a legal entity to control the fiscal and legal affairs of the Church. Following this meeting, and after detailed investigation, the General Church of the New Jerusalem was incorporated in the State of Illinois on June 6, 1905.

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The State of Illinois was selected because of its lenient laws for nonprofit corporations. At that time Pennsylvania restricted the amount of assets and income in a non-profit corporation, had restricted membership provisions, and other provisions that could not be accepted by the Church.
     In 1946 Mr. Randolph Childs reported at the Annual Meeting of the Corporation that the laws of Pennsylvania had recently been liberalized, and he was instructed by the membership to prepare the necessary documents to incorporate in Pennsylvania. The Pennsylvania Charter was granted in 1949. The Illinois Corporation was kept alive, as Mr. Childs was concerned that bequests might be made to that Corporation, and if it had been dissolved this would involve difficulties in transferring the bequests to the Pennsylvania Corporation. However, this matter was resolved by the Illinois Corporation executing a general conveyance, conveying all the property of the Illinois Corporation, including after-acquired property, to the Pennsylvania Corporation, and in 1967 the Illinois Corporation was dissolved.
     The British have incorporated the General Church of the New Jerusalem in England, and the Canadians are now in process of incorporating the General Church in Canada. This action was taken to facilitate the administration of funds, grants and bequests in those particular countries.
     The incorporators in Canada plan to have a stipulation in the By-laws that every member of the Canadian Corporation must be a member of the Pennsylvania Corporation and that the Bishop of the General Church of the New Jerusalem would be the President, ex-officio, of the Canadian Corporation.
     The Pennsylvania Corporation is the incorporated world body for the General Church of the New Jerusalem and the By-laws state: "The object for which the Corporation is formed is to present, teach and maintain the doctrines of the New Jerusalem Church as contained in the Theological Writings of Emanuel Swedenborg." Today there are 330 members of the Pennsylvania Corporation. The business affairs of the Corporation are conducted by a Board of Directors consisting of thirty members.
     Membership in the Corporation is open to any male member of the General Church of the New Jerusalem, unincorporated, who is 21 years of age and has been a member of the Church for five years. The membership of the Corporation meets once a year in January at the Annual Meeting. The primary function of this body is to elect Directors; ten of whom are elected every year to serve a three-year term, and to approve changes in the By-laws. At the Annual Meeting reports on significant developments in the Church are presented and comments and counsel from the membership are invited.
     The Board of Directors are the managers of the Corporation and they elect the Officers who are responsible for carrying on the day-to-day operations. The Board meets four or five times a year. The Committees of the Board: the Salary Committee, the Pension Committee, the Investment Committee, the Revolving Building Loan Fund Committee, the Budget Committee, and others, meet between Board Meetings to formulate policy and procedure and report to the Board of Directors.
     The Salary Committee has been most active during the last few years. In addition to the continuing problem of updating the Ministers and Teachers Minimum Salary Plan, this Committee has developed an improved Pension and Annuity Plan, a Health Plan, an Investment Saving Plan, a Financial Assistance Program, and in conjunction with the Treasurer's Office, a Centralized Payroll Plan.

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     An important function of the Board of Directors is the analysis of income and expense and the approval of realistic budgets and long-range projections. The newly-formed Budget Committee has the primary responsibility for the work in this area. The Investment Committee, through the investment managers, has maximized income from the various funds and has developed a program in which, with the intelligent use of capital gains, interest and dividends, a set return has been established; enabling the Budget Committee to forecast realistically income from in-vestments.
     Both the Treasurer's reports and the Secretary's reports which appear regularly in NEW CHURCH LIFE present a glimpse of the multitude of fiscal and other problems that come before the Board for solution and action. The proper handling of these problems is essential; but, in addition, the members of the Board and the members of the Corporation have the continuing responsibility to look to the future and develop creative ideas from which new policies can be established to enable the Corporation effectively to serve the Church in the rapid and ever-changing world environment.
     Any eligible male member who wishes to join the Corporation should write or see me.
     Respectfully submitted,
          STEPHEN PITCAIRN
               Secretary

     

     EDITOR OF "NEW CHURCH LIFE"

     In preparing to write this report I read again those which have been submitted by me to previous Assemblies. In each of these reports an attempt was made to focus on some particular aspect of NEW CHURCH LIFE. The history of the magazine, its nature and character, its ideals and the means through which it tries to attain them, its editorial policy and its uses have all been considered. The result is that I find myself at a loss for something new to say: a situation due less to a drying up of the inventive faculty after twenty years than to a coverage which took no thought for the future! So I would simply draw your attention to NEW CHURCH LIFE as a use of the General Church.
     We are accustomed to define use as an influence toward what is good and true; and if we think of the uses of the church as means which, in their several ways, seek to promote the doctrine and life of the New Church, and the love of them, we can see that this magazine is indeed a use of the General Church. It could not exist without the General Church; for without the resources of the General Church it could not be published, or at least could scarcely be the type of journal it is. Because it is the organ of the general body it is not slanted in the direction of any particular school of thought within that body, but presents as impartially as it knows how, and as fully as literary contributions make possible, the range of thought within the entire General Church. It is addressed to the entire membership of the General Church on the broadest basis of common interests, and is not restricted to any special-interest field from which others must or should be excluded.
     A general body of the church without an official organ lacks a reliable record of itself and an important means of communication. For ninety years now, NEW CHURCH LIFE has recorded the official transactions of the General Church and chronicled events in societies and circles; and since the real history of the church is that of the development of doctrine, its literary contents are a repository of primary material for the research student.

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Thus it is a permanent record of the thought, aspirations and happenings of the past that becomes increasingly useful for the future.
     However, the editor does not conceive his function as that of your friendly neighborhood undertaker, or of honorable burial as the end of publication. There is an immediate and a continuing use of communication. The act of communication is a two-way process. It has not been completed until the ideas which it is sought to convey have been received and reacted to intelligently and critically. Such action and reaction produce a sphere of thought common to all, and such a sphere is essential to a living church. We believe that the most important use of NEW CHURCH LIFE is to stimulate doctrinal thought that looks to life, thought which is common to all because it is produced by action and reaction between many writers in the General Church and a wide readership which well represents our members. This we see as the real use of the magazine to the General Church-the meeting of minds month by month; and because it is such, it can be sustained only as a use of the General Church.
     If there is one thing I would note with regret it is that letters to the editor have been one of the casualties in the general decline in the art of letter writing. This could be dangerous. An editor who does not receive reaction may conclude comfortably that somewhere out there is a silent majority which endorses and supports all his policies!
     Respectfully submitted,
          W. CAIRNS HENDERSON
               Editor

     

     RELIGION LESSONS COMMITTEE

     As Director of General Church Religion Lessons I regularly report twice a year-once to Theta Alpha in October, and once to the Joint Council of the General Church in January. These reports are regularly published; the one in the Spring issue of the Theta Alpha Journal, which I believe is made available to all General Church homes, the other in the April issue of NEW CHURCH LIFE, which has a circulation of over 1,400. In all probability, therefore, most of you here at this Assembly, if not all, have had opportunity to read one at least of these reports, and this quite recently, for they only appeared in print relatively a few weeks ago. There is a problem, then, as to what can be usefully reported now without being repetitious.
     From my recently published reports, and previous ones, it will be seen that the total number of children receiving General Church Religion Lessons each year ranges from 600 to 650, representing approximately 290 families, most of whom live within the general neighborhood of established societies or circles. Does this mean that there are very few General Church families with children of school age who live in areas remote from church centers? Does it mean that such families do not know of the General Church Religion Lessons' existence? Or is it that these families have tried the Religion Lessons and found that they do not adequately meet their children's needs? It may well be that all three reasons are valid. It is quite likely that families concerned about the religious education of their children will try to establish their homes within reach of a church center.

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It is also quite likely that deeply isolated parents may not know about the General Church Religion Lessons; or, if they read about them in one of the church publications, they do so when they are not thinking about their children, and so quickly forget. Certainly, experience has shown that the Religion Lessons work in South Africa, Australia and Great Britain cannot he effectively administered from Bryn Athyn. It was much better when the work was placed in the charge of local committees in those countries; and perhaps because of their being so distant, the Religion Lessons do not adequately meet the needs of the deeply isolated, especially of those who have no contact with other New Church people.

     NEW CHURCH EDUCATION, the family magazine published by the General Church Religion Lessons, has for some years now had a circulation in the environs of 600, but has never actually reached that figure. Now and again the mail count exceeds the 600 mark, but so far it has always turned out to be due to clerical delays in processing discontinued subscriptions instead of the hoped for break-through in circulation. It should be noted that a recent survey shows that over 100, or about 25%, of the General Church Religion Lessons families, do not receive NEW CHURCH EDUCATION, which, to say the least, is a pity.
     I am glad to be able to report that after about fifteen months of almost continuous breakdowns and service calls, all the nuts and bolts on our offset printing equipment now seem to have been properly tightened so that parts do not fall off or go out of line as easily and frequently as before. This has enabled the print shop to turn out a tremendous quantity of quality work, samples of which are on display at this Assembly. In a recent four-week period, it is estimated that 50,000 Impressions were made on the offset press. This is in addition to the considerable amount of duplicating done with the mimeograph machine. In the same period about 6,000 booklets were stapled by means of the powered wirestitching equipment. All these booklets had to be collated by hand, which is a very time-consuming and inefficient way of doing things. Badly needed are funds for an automatic collating machine.

     Revising the lessons so that their phraseology and illustrations remain current and meaningful to the children is a continuing need. In the effort to meet this need in a reasonable and practical way, I have set myself a general over-all schedule of revising about 10% of the lessons a year. Under this schedule I have gone over a number of the Old Testament series of lessons, revising them to a greater or lesser extent as seemed desirable. It has become evident, however, that a major project should he undertaken. This is to revise the structure and content of the Religion Lessons curriculum to bring it more in line with the religion curriculum in our New Church day schools, and to make the lessons themselves more effective means of instructing isolated children. At the time the Religion Lessons curriculum was originally structured, there was the prospect of establishing junior high schools in the Church's educational system, and of placing the Life of the Lord course in the eighth and ninth grades. Because of this, and also because children generally enter public schools a year earlier than they do New Church schools, the Religion Lessons Old Testament curriculum was stretched out to include seventh grade, and the study of the Life of the Lord was placed in grades 8 and 9. As the expected changes in the Church schools did not take place, the Religion Lessons have remained out of phase with the schools, causing problems when children move from one system of instruction to the other.

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It is something that needs remedying.
     The development of the lesson material was based on the quite valid concept that it was spiritually useful for the children to read all the historicals of the Word in sequence, even if they did not understand what they read. It does not seem to have been the right way to develop correspondence religion lessons. There are many things in the stories of the Word that are hard to read and to grasp, and that are confusing; and, lacking the stimulating sphere of a teacher, isolated children can be expected to have even more difficulty than others with these parts of the Word. This is perhaps one of the reasons why so many children do not complete their lessons, lose interest, and become non-responders. In revising the Religion Lessons curriculum, it would be advisable to be more selective as to content. The stories chosen should have something of a natural appeal to children; and the lessons written on them should be short and readable, and should clearly bring out the essential truths and moral applications in the stories, but without preachiness. The questions accompanying the lessons should high-light and reinforce the contents of the lessons, and should not simply check on whether the child has done the reading.
     The Old Testament courses used to be made up of 50 lessons each. This proved to be too much for most children to complete in a year's time. For some time now we have used 40-lesson courses. This still seems too much for many children, particularly in the intermediate and upper grades, where so much of their time and energy are taken up by other things. I have come increasingly to think that the 3rd and 4th grade courses should be reduced to 36 lessons, and the 5th and 6th grade ones to 32 or even 30 lessons.
     I have appreciated and fostered the close and co-operative relation of Theta Alpha with the General Church Religion Lessons. For one thing, Theta Alpha represents the mothers of the children whose religious education is our main concern. For another, the majority of our teachers are recruited from it. From it, too, we benefit from a number of valuable fringe benefits, such as the festival lessons, the merit certificates, and the book awards given to children who do their religion lessons faithfully and well.

     More and more, my concept of the General Church Religion Lessons' use to the Church is that it is to provide a service to help parents with the religious instruction of their children. For one thing, the religious instruction of children is a primary responsibility of parents with which they are charged at the baptism of each child. The Religion Lessons program cannot take away from that responsibility, nor substitute for it. In fact, the Religion Lessons program is of little benefit to isolated children without the active interest and wise help of their parents, preferably both parents. I think the basic attitude of all engaged in the General Church Religion Lessons work should be that we are to provide a service to isolated parents and their children, and are not to make demands on them. This attitude should be reflected in all that we say and do. Light may perhaps be shed on what I mean if you recall to mind the Lord's teaching that the Sabbath day was made for man, and not man for the Sabbath. Remembrance of the Sabbath day was commanded for man's spiritual benefit, not to be a burden on him and to enslave him. So, too, the General Church Religion Lessons are intended to benefit isolated parents and their children, and not to burden them. I feel that if all who participated in the General Church Religion Lessons work recognized this-if this were their basic attitude-they would do their part in the work more effectively, and would derive greater joy from it.

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They would more easily bear the disappointment of getting little or no response to the efforts; but, above all, they would better be able to help communicate to isolated children not only a knowledge of the Word, but also an affection for it, both of which are essential for proper religious instruction.
     In conclusion, I want to express on my own behalf, and, I am sure, on behalf of all in the General Church, sincere thanks to all counselors, teachers, the special committees, the office staff, and the financial contributors, without whose help and co-operation the General Church Religion Lessons could not have been carried on.

     Respectfully submitted,
          NORBERT H. ROGERS
               Director


     ASSEMBLY ATTENDANCE

     Mr. Howard Roth, head usher at the Assembly, has supplied the following figures:
     June 16: First Session, 8:00 p.m.     1,050
     June 17: Second Session, 10:00 a.m.     870
     Third Session, 8:00 p.m.          1,070
     June 18: Fourth Session, 10:00 a.m.     950
     Fifth Session, 8:00 p.m.          1,130
     June 19: Divine Worship, 9:30 a.m.     498
     Communicants                    420
     Divine Worship, 11:30 a.m.          510
     Communicants                    475
     Assembly Banquet, 7:00 p.m.          1,320

532


TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. DOUGLAS TAYLOR       1970

     THE CONSUMMATION OF THE AGE, THE COMING OF THE LORD AND THE NEW CHURCH

     It is always well to place a chapter in its proper context. The chapter before us is the concluding one in the last work published by Swedenborg, True Christian Religion. There was indeed an Appendix added, but that was simply an elaboration of this chapter. So it may truly be said that we are contemplating the last thing said in the grand series of the Writings as a whole.
     The True Christian Religion is the culmination of the last group of the Writings, whose general subject and center of interest is the New Church and its relation to the former church. The first book to deal specifically with this subject was the Brief Exposition, published in 1769, although the subject of the Last Judgment upon the Christian Church in the spiritual world had been treated in the little work The Last Judgment, published in 1758. It was also shown in Apocalypse Revealed, published in 1766, that all the predictions given in the book of Revelation regarding the Last Judgment upon the Christian Church had been fulfilled. In that work the internal sense of John's vision on the Isle of Patmos had been related to the state of the Christian Church at its end. But beginning with Brief Exposition, the last group of the books of the Writings concentrated upon the New Church on earth and its separation from the old.
     It was as if the Lord led Swedenborg to expound the internal-historical sense of the Word at this stage of his mission. The inmost of the internal sense deals with the glorification of the Lord's Human; the internal sense itself has to do with the image of this-the regeneration of man; but the lowest level or outmost of the internal sense is the one nearest to the sense of the letter, and this treats of the history, the internal history, of the various churches that have existed on earth. Consequently it is called the internal-historical sense.
     Throughout the work True Christian Religion this is the main theme-the establishment of the New Church in place of the former church.

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Even though it presents many other subjects, and is, in fact, the Universal Theology for the New Church, all these other subjects, such as God the Creator, the Lord the Redeemer, the Holy Spirit and the Divine operation, and so on, are presented always with an eye to the contrasting falsities of Christian doctrine concerning them. For the universal theology presented in the pages of this book always has in view the establishment of the New Church meant by the New Jerusalem, the "crown of all the churches that have hitherto existed on the earth."* This underlying theme comes out explicitly in the last chapter, even in its very title: The Consummation of the Age, the Coming of the Lord, and the New Church.
* TCR 786-791.

     The Consummation of the Age

     The first section tells us that "the consummation of the age is the last time of the church or its end."* The term, "consummation of the age," is a correct translation of the Lord's words in Matthew 24 and elsewhere. It is a great pity that the translators of the Authorized or King James version of the Bible should have rendered it "the end of the world." The needless terror that they have inspired in the minds of devout Christians as they contemplated the prospect of the visible earth and sky passing away into oblivion at the "end of the world" might have been avoided if the Greek word, eon, had been correctly translated as "age" or "era."
* TCR 753.
     The section begins with a distinctively new teaching, that "there have been several churches on this earth, and in the course of time they have all been consummated, and after consummation new churches have arisen, and so on to the present time."* The Christian Church knows nothing of the former churches, except that the Christian Church has taken the place of the Jewish Church.
* TCR 753.
     When is the church consummated? "The consummation of the church takes place when there is no Divine truth left except what has been falsified or set aside; and when there is no genuine truth, no genuine good is possible, since every quality of good is formed by means of truths . . . . Consequently when truth is consummated in the church, good also is consummated there; and when this takes place, the church comes to an end, that is, is consummated."* It is then explained that the chief cause of the consummation of truth and of good along with it is the two natural loves that are diametrically opposed to the two spiritual loves, and that are called love of self and love of the world. When these reign in the church, and when falsity appears to be truth, "good that is essentially good, such as is called spiritual good, is no longer possible.

534


The good that is then believed to be good is merely natural good, such as is brought forth by a moral life," that is, a merely moral life.**
* Ibid.
** TCR 754.
     We are prepared for the teaching of the next section, "that the present is the last time of the Christian Church,"* by the statement that "such love has invaded the churches"-an obvious example being Babylon, the Roman Catholic Church, which has "finally exalted itself to such a degree as not only to transfer the Lord's Divine power to itself, but also to strive with the utmost energy to grasp all the riches of the world."** The passage goes on to make the following cryptic comment, which could perhaps refer to Swedenborg's own recent experience with the Gothenburg heresy trial: "That like loves would break forth from many of the leaders of the churches outside the pale of Babylon, if their power were not restricted and thus curbed, may be deduced from certain signs and appearances not altogether without meaning."
* TCR 757-759.
**TCR 754.

We read in No. 755 several confirmations from the Word that the consummation of the age is the last time of the church, and the next number gives some illustrations of cycles of change and decay in the natural world to which the end of the church may be compared.

     Then comes the explicit statement: "The present is the last time of the Christian Church, which was foretold and described by the Lord in the Gospels and in the Apocalypse."* Reference is made to the exposition in Arcana Coelestia of the Lord's words in Matthew 24 and 25 about the consummation of the age. In the exposition the successive stages in the decline and fall of the Christian Church are given in detail, and are summarized in this passage: "I. That the members of the church would begin not to know what good and truth are, and would dispute about them. II. That they would hold them in contempt. III. That at heart they would not acknowledge them. IV. That they would profane them."**
* TCR 757, Heading.
** AC 4229.
     Lest there should be any doubt about the "abomination of desolation [that] exists in the Christian Church today" this, it is promised, will be made still more clear "in an Appendix, in which it will be seen that there is not a single genuine truth remaining in the church, and also that unless a new church shall be raised up in place of the present one 'no flesh shall be saved,' according to the Lord's words in Matthew (24: 22)."*

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The greater clarity promised in the Appendix may, perhaps, be exemplified by this declaration: "At the present day there are none other than false churches. This is because they have not approached the Lord, when yet the Lord is the Word, and the very Light which enlighteneth the whole world."**
* TCR 758.
** Inv. 38.
     The Christian Church itself cannot see that it is "consummated and devastated to such an extent" because those who have confirmed themselves in its falsities are unable to see this, the reason being that the confirmation of falsity is the denial of truth; and this imposes a veil as it were upon the understanding."* "For falsity does not see truth, but truth sees falsity."**
* TCR 758. [Italics added.]
** TCR 759: 3.
     The third section shows that "this last time of the Christian Church is the very night in which the former churches have come to an end."* There have been four churches on this earth, the first, called the Most Ancient, existing before the flood; "and its consummation or destruction is pictured by the flood. The second, which should be called the Ancient Church, existed in Asia, and a part of it in Africa; it was consummated and destroyed by idolatries. The third church was the Israelitish, which began with the promulgation of the Decalogue upon Mount Sinai, was continued by means of the Word written by Moses and the prophets, and was consummated or brought to an end by the profanation of the Word; which profanation was complete at the time of the Lord's coming into the world; and in consequence they crucified Him who was the Word. The fourth is the Christian Church, which was established by the Lord through the evangelists and the apostles. Of this church there have been two epochs, one extending from the Lord's time to the Council of Nicea, and the other from that Council to the present."**
* TCR 760, Heading.
** TCR 760.
     There is always darkness at the end of a church because at that time the Lord, who is the Light of the world,* departs from the church. Several striking quotations are made from the Prophets and from the Gospels to confirm this; as, for example, in Amos: "Shall not the day of Jehovah be darkness and not light, even thick darkness and no brightness?"** The "day of Jehovah" means the day of the Lord's coming.*** In the Gospel of Matthew, with reference to the end of the age at the Lord's second coming, it is said that "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven."****
* John 1: 4-9.
** Amos 5: 18 20.
*** TCR 761: 3.
**** Matthew 24: 29.

536




     The Second Coming of the Lord

     However we are assured that "this night is followed by a morning, which is the coming of the Lord."* There are many passages in the Word in which the advent of the Lord is called the morning; and some in which the Lord Himself is called the Morning, notably this one from the book of Revelation: "I am the root and offspring of David, the bright and morning star."**
* TCR 764, Heading.
** Revelation 22: 16.
     But what is meant by the coming of the Lord? The first thing to understand is that "the Lord's coming is not His coming to destroy the visible heaven and the habitable earth, and to create a new heaven and a new earth, as many, not understanding the spiritual sense of the Word, have hitherto supposed."* There is no need to dwell upon the impossibilities inherent in this literalistic understanding, or misunderstanding, of the Lord's advent. It is sufficient to point out that if the prophecies were literally fulfilled, there would be no light by which every eye would see Him, and there would be no earth or people left if the stars, some of which are larger than the earth, were to fall upon it. The impossibility of understanding in a literal way the Last Judgment, the Consummation of the Age, and the Second Coming of the Lord, is nowhere more obvious than in the attempts of literalists to explain them.
* TCR 768, Heading.

     But why would the Lord want to destroy the earth that He had created? What logic would there be in that? How much more sane is the Divine teaching that the Lord's second coming "is not for the purpose of destroying anything, but to build up."* Its purpose is that "the evil may be separated from the good, and that those who have believed and do believe in Him may be saved, and that from them a new angelic heaven and a new church on earth may be formed."** Without this no flesh could be saved.
* TCR 772.
** TCR 772, Heading.
     The evil were separated from the good by means of the Last Judgment, and concerning this we read: "That the Last Judgment took place in the spiritual world in the year 1757 has been shown in the little work. Last Judgment (London, 1758), and further in Continuation on the Last Judgment (Amsterdam, 1763). To all this I can testify, because I saw it with my own eyes in a state of full wakefulness."*
* TCR 772.
     As to the formation of a new angelic heaven and a new church on earth at that time, we shall look more closely into that when we consider the closing section of this chapter. But it must be obvious that none of the purposes of the Lord's second coming would be served by the wholesale destruction of the physical earth.

537



     Another distinctively new teaching appears in section VII: "This second coming of the Lord is not a coming in Person, but in the Word, which is from Him and is Himself."* The reason given for His not appearing in Person is that "since He ascended into heaven, He is in His glorified Human, and in this He cannot appear to any man unless the eyes of his spirit are first opened; and this cannot be done in anyone who is in evils and consequent falsities. . . . Therefore when He showed Himself to His disciples, He first opened their eyes, for it is written: 'And their eyes were opened, and they knew Him; and He vanished out of their sight' (Luke 24: 31). . . . It is idle, therefore, to believe that the Lord will appear in the clouds of heaven in Person."**
* TCR 776, Heading.
** TCR 777.
     Therefore, if the Lord were to come again in Person, He would surely have to be born again of woman. The order that He has imposed upon His creation is that in order to be alive on the physical plane, man must be born of woman. Yet nowhere does He even remotely suggest that He would be born of woman again for the sake of returning in Person. On the contrary, all the passages say that the Son of Man is to come-in the clouds, specifically, the clouds of heaven.

     There are two statements of the Lord in the Gospel of John that have frequently been overlooked; and yet they give us more specific information about His second coming than any others. He said to the disciples:
"I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself."* A little later the Lord continued: "These things have I spoken unto you in parables: but the time cometh when I shall no more speak unto you in parables, but I shall show you plainly of the Father."**
* John 16: 12, 13.
** John 16: 25.
     These words tell us plainly of the Lord's second coming. They tell us that it is the coming of new truth, a revelation from the Lord of the new things that the disciples of old could not have understood. These words also help us to understand why, when speaking of His return, the Lord always called Himself the Son of Man, never the Son of God, or any other name.
     A clear distinction is to be drawn between these two names of the Lord.* He is called the Son of God only when the subject is the Divine Human and related topics, such as His Divinity.

538


is oneness with the Father, His Divine power, faith in Him and life from Him.** But the "Lord is called the 'Son of Man' where the subject treated of is His passion, judgment, His advent, and in general redemption, salvation, reformation and regeneration. The reason is that the 'Son of Man' is the Lord in respect to the Word; and as the Word He suffered, judges, came into the world, redeems, saves, reforms and regenerates."***
* See Lord 19-28.
** Lord 22.
*** Lord, 23.
     When we know that the term "Son of Man" is used only when the Divine truth of the Word is meant we can see why the prophets-the mouthpieces of the Lord, who therefore represented the Divine truth-were often addressed as "Son of Man," as were Daniel and Ezekiel.
     But it is said in many places in the Gospels that the Son of Man, the Divine truth of the Word, would come "in the clouds." This does not mean the clouds of earth, as so often supposed, but, as said in Matthew's Gospel, "in the clouds of heaven with power and great glory."* The clouds of heaven mean the sense of the letter of the Word, which so often seems cloudy and obscure.** Just as clouds are made up of water drawn up from the earth, and gathered together to temper the sun's rays, so the sense of the letter of the Word is made up of earthly, worldly stories, drawn up from the earth and gathered together to be a covering for the glory, the glorious light of the Divine truth as it is in itself; a covering that tempers its blinding rays, adapting the truth to man's comprehension. The "clouds" are the earthly stories of the literal sense; the "power and great glory" mean the internal or spiritual sense of the Word-its heavenly meaning now revealed. "It is idle, therefore, to believe that the Lord will appear in the clouds of heaven in Person; but He is to appear in the Word, which is from Him and therefore is Himself."***
* Matthew 24: 30. [Italics added].
** TCR 776.
*** TCR 777

     Section VIII explains how this Divine revelation took place. "This 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."* This follows from the fact already explained that the Lord cannot manifest Himself in Person in a general way. He can appear only to a man whose spiritual eyes are first opened.** Only by such a man "who is able not only to receive these doctrines with his understanding, but also to publish them by the press," could the Lord make His promised advent as the Divine truth.

539


Accordingly, Swedenborg solemnly testifies: "That the Lord manifested Himself before me, His servant, and sent me to this office, that He afterward opened the eyes of my spirit and thus introduced me into the spiritual world and granted me to see the heavens and the hells, and to talk with angels and spirits, and this now continually for several years, I affirm in truth; as also that from the first day of that call I have not received anything whatever pertaining to the doctrines of that church from any angel, but from the Lord alone while I have read the Word."***
* TCR 779, Heading.
** TCR 777.
*** TCR 779.

     The treatment of the Second Coming ends with the explanation that in order to be continuously present with Swedenborg, the Lord unfolded to him the spiritual sense of His Word, "wherein is Divine truth in its very light, and it is in this light that He is continually present. For His presence in the Word is by the spiritual sense and in no other way; through the light of this sense He passes into the obscurity of the literal sense, which is like what takes place when the light of the sun in daytime is passing through an interposing cloud. That the sense of the letter of the Word is like a cloud, and the spiritual sense is the glory, the Lord Himself being the sun from which the light comes, and that thus the Lord is the Word, has been shown above."*
* TCR 780.
     Considering the clarity of these teachings concerning the second coming of the Lord-that it is the revelation of the spiritual sense of the Word by means of the Lord's servant, Emanuel Swedenborg-it is indeed surprising that there should be any confusion in the minds of New Church men regarding it. Yet there are those who say that the Second Coming is not an accomplished fact, that it is still continuing and even that it is an individual matter. It is true that there are passages in the Writings, even in the chapter before us, that speak of the "coming of the Lord" to the individual man.* But it should be borne in mind that the subject in these numbers is the presence of the Lord with a particular man of the church, a "church in particular."** Consequently, the subject is not the church in general; it is not the internal-historical sense of the Word that is being set forth here. The subject is the regeneration of the individual man, and this is treated of in the internal sense itself. The Writings never use the expression, "the second coming of the Lord," with reference to the coming to an individual. In fact, the reception of the Lord by the individual man is called in no. 766 His "first coming." There are a million comings of the Lord to the individual man of the church. But when we are discussing the Lord's advent into the world in a general sense, we speak of His manifestation in the flesh as His first coming, and of the manifestation of His mind in the Divine Word as His second coming.

540


The two advents of the Lord into the world were made at His initiative; they were not limited by the reception or non-reception of man. Even when Swedenborg was the only man on earth who received the Heavenly Doctrine, the Lord had still made His advent "in the Word which is from Him and therefore is Himself."*** The general advent of the Lord must stand forth as an accomplished fact before there can be any particular reception of it in the life of an individual man of the church.
* See TCR 766, 774.
** TCR 767.
*** TCR 777.

     The New Heaven and the New Church

     The last two sections of the chapter focus our attention upon the purpose that lies behind the Last Judgment and the Second Coming. We are first told concerning the New Heaven and the New Earth that this is "what is meant in the Apocalypse by 'the new heaven and the new earth,' and the 'New Jerusalem' descending therefrom."* We are then reminded that "the Lord is at this day forming a new heaven from such Christians as acknowledged in the world, or after their departure from the world were able to acknowledge, that He is the God of heaven and earth, according to His words in Matthew (28: 18)."** "The end for which the universe was created was an angelic heaven from the human race, and at the same time a church on earth (for man enters heaven through the church)."***
* TCR 781, Heading.
** TCR 781.
*** TCR 773.
     "Jerusalem" signifies the church because it was the center of Divine worship.* Many passages quoted here from the Old Testament prophets substantiate this, especially this one from Zechariah: "Jerusalem shall be called a city of truth."** "All these passages, moreover, treat of the Lord's coming, especially of His second coming, when Jerusalem is to be such as is there described; for until then she was not married, that is, made the Bride and Wife of the Lamb, as the New Jerusalem is said to be in the Apocalypse."***
* TCR 782.
** Zechariah 8: 3.
*** TCR 782: 5.
     But the new heaven must be established first-the soul before the body. In accordance with Divine order a new heaven must be formed before a new church is established on earth. "What is internal must be formed before its external, what is external being formed afterwards by means of its internal."* The passage then goes on to show some practical implications. "Just so far as this new heaven, which constitutes the internal of the church with man, increases, so far does the New Jerusalem, that is, the New Church, descend from it; consequently this cannot take place in a moment, but it takes place to the extent that the falsities of the former church are set aside.

541


For where falsities have already been implanted what is new cannot enter until the falsities have been rooted out."**
* TCR 784.
* Ibid.
     For any New Church body on earth to grow, its soul in the heavens must be continually growing. The more members of the church there are who enter the New Heaven after death, the more will the New Heaven increase, and the more will the New Jerusalem descend. Our first duty as New Church men, therefore, is to be conjoined with the Lord, who reigns in the New Heaven. This is the first and great commandment; and the second is like unto it-we must love our neighbor as ourself. We have to co-operate with the Lord in establishing His kingdom for ever on the earth. The great mission of the New Church is to be the receptacle, foundation stone and seed plot for the New Heaven.

     The final part, section X, tells us that the New Church is the Lord's master work. "This New Church is the crown of all the churches that have hitherto existed on the earth."* This is "because it is to worship one visible God in whom is the invisible, like the soul in the body."**
* TCR 786, Heading.
** TCR 787.
     "This truth the former churches did not possess."* We can easily see how this applies to the Christian Church, which "did indeed acknowledge one God, but in three Persons, each one of whom was singly or by Himself God; thus it acknowledged a divided Trinity, but not a Trinity united in one Person; and from this an idea of three Gods adhered to their minds, although the expression, one God, was on their lips."** We see an invisible God in the Jewish Church, Jehovah never having been seen at any time.*** He sometimes put on a human form by means of an angel, but this was a "representative of the Lord who was to come."****
But what of the Ancient and Most Ancient churches?
* TCR 786.
** TCR 786.
*** John 5: 37, 1: 18.
**** TCR 786.
     We are expressly taught that both of them "worshipped an invisible God with whom no conjunction is possible."* Recalling that "they could not be conjoined with any other Divine (than the Divine Human)" and that "Jehovah also manifested Himself to them in the Divine Human,"** we may well be puzzled. But if we read further on in that number, we find that "the Divine Human was the Divine itself in heaven." Further light is shed by no. 109 of True Christian Religion: "All the churches that existed before the Lord's coming were representative churches; and only in shadow could Divine truths be seen by them . . . .

542


Before the Lord came into the world He was present with the men of the church, but only mediately, through angels who represented Him; but since His coming He is present with the men of the church immediately; and this for the reason that in the world He put on also a Divine Natural . . . and from this not only is the internal spiritual man enlightened, but also the external natural; and unless these two are simultaneously enlightened, man is, as it were, in shadow; but when both are enlightened, he is, as it were, in the light of day."
* Ibid.
** AC 5663: 2.
     The Lord has been immediately present in His own Divine Human ever since He rose in glory. The Christian Church could have worshiped Him as the Divine Human, but it did not. But now we are living in the time of "the revelation of Jesus Christ."* The Lord in His Divine Human has been revealed. This is why the New Church is "the crown of all the churches"; why it is described in such magnificent imagery as the New Jerusalem in the book of Revelation; and why it is there said that "the tabernacle of God is with men" and that "God Himself shall be with them, and be their God."**
* Revelation 1: 1.
** Revelation 21: 3.
     The work True Christian Religion sets forth the universal of theology-the Lord in His Divine Human. Its declared purpose is to show that the Divine Trinity is united in the Lord.* Being the last thing said by the Lord in His second coming, it contains all that had gone before. Is it any wonder, then, that "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 forth throughout the whole spiritual world to preach the gospel that the Lord God Jesus Christ reigns"?**
* TCR 108.
** TCR 791.
     It is not enough to say that the Lord God Jesus Christ reigns. What is needed is His actual sovereignty in us all, individually and collectively. Only in this way can His kingdom be forever, as predicted. Only in this way can the second part of the new evangel, sometimes overlooked, be fulfilled: "Blessed are they that come to the marriage supper of the Lamb."*
* Revelation 19: 9.
     "Blessed are they that do His commandments, that they may have power in the tree of life, and may enter in through the gates into the city."*
* Revelation 22: 14.

543


SALT OF THE EARTH 1970

SALT OF THE EARTH       NORBERT H. ROGERS       1970

     When the Lord said, in the Sermon on the Mount, "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under the foot of man,"* He was referring interiorly to the affection of truth for good, which is as essential to the existence and life of the church as natural salts are to vegetable and animal life on the earth. It is this affection which causes truth to long for good, and to become conjoined to it; and it is this heavenly marriage of good and truth that makes heaven and the church. The conjunction or marriage of good and truth in man is what causes heaven to be in him; it is what causes him to be a genuine member of the church; and it is what gives him the delights and serenity of heavenly life. In other words, the conjunction or marriage of good and truth in man, effected by the affection of truth for good, is the state of regeneration itself, and it is the fulfillment of the Lord's advent and glorification. Hence it is that the Lord said, "Salt is good"; and exhorted His disciples, "have salt in yourselves, and have peace one with another."**
* Matthew 5: 13.
** Mark 9: 50.
     Though the exact interior meaning is hidden in the parabolic form of the Lord's words, something of their interior general meaning does appear. For; evidently, in calling His twelve chosen disciples the "salt of the earth," the Lord was referring to those qualities in them which set them apart from other men, making them more excellent, as it were. Evidently, too, those qualities were what had caused the Lord to call the twelve; they were what had caused them to answer the Divine call, forsaking all to follow Him; and they were what had enabled the Lord to send them forth as apostles to preach the Gospel to all people, and to establish the Christian Church. And so it is that the phrase, "salt of the earth," is used to denote a man or a thing that is more excellent than others, having a superior capacity for producing good. Thus we find it listed with such other phrases as "the flower of the flock," "one in a thousand," "one of the best"; and in the dictionary it is defined as meaning "people or classes for whose existence the world is better," and also the "moral elite."

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     These concepts of the meaning of, "ye are the salt of the earth," are reasonably correct. Certainly, they who possess and cultivate in themselves the affection of truth for good-who, spiritually, have salt in themselves-are set apart from others; they are spiritually and morally more excellent than others; they have a greater capacity for good; and because of them humanity is benefitted. For it is they who are in this affection who genuinely follow the Lord; and by means of them the church, that is, the Lord's kingdom, is established.
     However, the common concepts of the meaning of the Lord's teaching are only reasonably correct in a general and natural way. For they are concerned with effects, with what appears on the plane of the natural world, and not with the spiritual causes or qualities which produce those effects. For this reason the idea of being set apart, of being spiritually and morally superior to others, and of benefitting mankind by one's existence, is apt to be associated in the mind with conceit, self-righteousness, and other obnoxious pharisaic characteristics. These characteristics properly have no place in the church, and by no means ought they to taint the thought and life of its members. Yet they can scarcely be avoided as long as men remain in natural ideas only. They fall away only in so far as the thought is directed to the spiritual causes and qualities involved. For these are what are excellent and superior, not what is from man; their presence is what benefits mankind, not man himself.
     Moreover, without an idea of spiritual causes and qualities, it is not possible to have a clear idea or understanding of the Lord's teaching, nor, therefore, of its significance, relation and application to the thought and life of the church. And unless the interior things meant by the Lord are known, understood, and applied to the thought and life of man, His Divine teachings can contribute nothing to the attainment of the purpose of His advent, that is, to the establishment of the genuine peace and good will of His kingdom on earth.

     Salt, we are taught in the Writings, signifies the affection of truth for good. This is the spiritual quality we are to seek to understand that the Divine teachings may be of use. But to the average man it is difficult to form an idea of it sufficiently definite to be of use. For the "affection of truth for good" seems to be something very abstract, and to be almost a meaningless phrase. Yet some idea of it can be formed when we compare the nature and use of salt with what we are taught concerning good and truth.
     There are a great number of different kinds of salts, just as there is a variety of truths.

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And salt crystals are hard, just as truths are described to be hard and unyielding by nature.
     In form a salt crystal has sharp edges and corners, and faces that are either flat or concave. These characteristics of the form of its crystals give salt its divergent peculiarities and uses.
     In the first place, because of its faces, salt has a conjunctive quality. Its flat faces enable it to adhere to other flat surfaces, for example, to the flat faces of other salt crystals, so as to form a solid mass. Comparatively, different truths can be made to cohere together to form comprehensive ideas. Furthermore, the concave faces of salt crystals enable them to adhere to particles which have correspondingly round surfaces, and so to be the means of connecting and holding together things which by themselves could not cohere. Needless to say, a particle whose surface did not exactly fit into the concave face of a salt crystal would not adhere to it. In like manner, truths are disposed to be conjoined to their own corresponding goods, but are indifferent, as it were, to all goods that do not correspond. Moreover, in being conjoined to goods, truths act to connect the different goods together into a definite order and pattern; whereas, without the mediation of truths, goods are disconnected and in mixed, disorderly states. Finally, the concave faces of salt crystals enable them to adhere to soft, yielding particles; impressing their rounded form upon them, supporting them, and stiffening them, as it were. So also do truths give form to goods; for goods are of a soft, yielding nature, and by themselves are formless and indiscriminate; without the form given to them by truths, goods could not be known or used; they would have neither meaning nor direction. Truths, moreover, act to support and to uphold, to strengthen and confirm the goods to which they are conjoined.

     This conjunctive quality of truth, this capacity and disposition to be conjoined with good, is one important aspect of its "savor," that is, of what is meant by its affection for good; and it enables us to understand why truths are so important-why it is so necessary for us to seek truths, and continually increase our knowledge of truth. For without truths, and in so far as we lack them, goods cannot be conjoined to us. We cannot know the form of good or its use. We cannot order the goods in our will, or apply them to good effects, but inevitably turn them to evil.
     Another aspect of salt enables us to have a still more definite idea of what is meant by the affection of truth for good. This is the sharp edges and corners of salt crystals, together with their hardness, which cause them to disturb the things they touch.

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This gives salt the ability to activate things, making them more alive, as it were, bringing out their essential qualities, invigorating them, and stimulating their use. But, oppositely, it also causes salt to bruise and to hurt, to repel and to destroy. For truth tends to agitate the things about it, bringing out their essential qualities, enabling them to be known and thus to be judged. The goods that are in harmony with the truths are recognized, their life is renewed and invigorated, and their use stimulated. But the evils which are seen to be discordant are bruised and hurt by the action of truths; they are driven off and destroyed, as it were.

     The presence of salts of various kinds is needed in the soil to enable it to perform its use of nourishing vegetable life, and through this animal life. The lack of salt in the ground curtails its use, causing plants to languish. But too much salt destroys the soil's use, killing plants and repelling animals and men. In like manner truths are needed in the mind to make it a fertile ground for thoughts and affections to flourish, enabling man to be intelligent and wise, and to fulfill the purpose of his life. The lack of truths in the mind weakens its use, causing the relatively few thoughts and affections it produces to be inconclusive and ineffectual, like frail and stunted plants. But too many truths will act to render the mind sterile.
     The fact that too many truths are harmful, it should be noted well, does not mean that we are to be cautious in our efforts to add to our knowledge of truths. For such caution cannot but cause us to come into the unhealthy state of not having enough truths for our needs. The harmful condition of having too many truths results only when our efforts are directed merely to the acquisition of knowledges, and when there is no corresponding effort to use them well and to apply them to good uses. For truths are not only disposed to be conjoined to goods, they also need to be conjoined to them. When they are prevented from doing so, when there are not goods available, and when no effort is made to supply them with the goods they need, it is then that they come into a state of overabundance, and it is then that they are hurtful. It is thus not so much the amount of truths that we are to be concerned about, but the proportion of truths and goods that is to be maintained.
     This is very aptly illustrated in the human body, the life and health of which requires a very exact constant supply of salt. If this proportion is reduced by even a small fraction, the man will feel weak, and will collapse unless his salt supply is increased to restore the proportion to normal. If there is too much salt in the system, the man will suffer pain and will die of thirst, so to speak, unless the salt is diluted and so restored to normal proportions. The point is that a man can take in a great deal of salt, provided he also takes in a proportionate amount of water.

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It is comparatively the same in regard to truths and goods; except that man not only can but also should add to his store of truth, and at the same time increase his goods proportionately.
     The salt that seasons food acts to bring out its flavors and to blend them together, thus making the food more tasty and useful. But in addition, when the food is eaten, the salt particles in it strike the taste buds of the mouth, stimulating them and causing them to perceive more keenly the flavor of the food. In this way the man's appetite is sharpened, and his enjoyment of the food is increased; and this in turn activates the digestive system, causing it to digest the food more efficiently, and thus enabling the body to derive the greatest use from it. Here again, the various uses and functions are weakened by the lack of salt, which makes the food insipid; and they are destroyed, as it were, by too much salt, which spoils the food and causes it to be repulsive to the body.

     Truths also season goods, as it were, rendering them more useful by bringing out their qualities and their relation to one another. At the same time, truths act to stimulate man's appetite for goods, causing him to desire them and to find delight in them; and this in turn enables the goods to be absorbed into his being, as it were, and to qualify him more perfectly. In so far as this takes place, he is a genuinely good man. For it is according to the good that is appropriated by means of truth that man comes into the state of the life of heaven and of the church. The lack of truths weakens man's desire for goods, causing him to find little delight in them, thus to derive little use or benefit from them; and a disproportionate abundance of truths will take away his desire for goods, causing him to turn away from them.
     The important fact to be noted is that truths not only possess an affection for good, which enables them to be conjoined with good; they are also able to communicate that affection to man, enabling goods to be appropriated to him and to make his life.
     Truths without that affection for good, or truths that do not communicate that affection to man, are as valueless as salt without savor. But though truths themselves, in their own proper state, are never without that affection, they can be deprived of it. This is done when the infernal loves of self and the world in man's proprium are allowed to seize hold of truths. For these loves are then able to distort the form of truth until it no longer has the capacity or desire to be conjoined to good. And in so far as they are able to do this, the loves of self and the world drag truths out of their proper place and sphere down to their own level in the lowest plane of the mind.

548


The truths are then no longer truths, but are destroyed, that is, falsified. This is what is meant by salt without its savor being cast out and trodden under foot.
     From what has been said it can be seen that the absence of a genuine desire for good, and the inability to find delight in it, which we so often notice in ourselves, may result from three distinct causes. It may result from our possessing too few truths to feel their stimulation. It may result from our not having properly applied the truths we possessed, causing them to be in over-supply. Or it may result from our proprial loves having distorted them. Whatever the cause, the remedy is the same. This is to renew our efforts to see the truths the Lord has revealed to us. For the truths of revelation are what are needed to give us an understanding of how to apply truths to goods in our lives; and truths of revelation are needed to enable us to conquer our proprial loves. And when our search for truth is coupled with an earnest effort to use them well in our thought and in our life, then shall we become, like the disciples, the salt of the earth. That is to say, the truths we draw from the Word will then communicate to us their affection for good. This will qualify us. This will enable truths to be conjoined with goods in us. This will enable us to enter more fully into the life and uses of the church. And this will enable us to be the means by which the kingdom of the Lord will be established.
"NEW CHURCH EDUCATION 1970

"NEW CHURCH EDUCATION       DAVID R. SIMONS       1970

      (Continued from Page 513.)

     I hope to include three new headings: 1) "School News," designed to keep our public aware of who our teachers are and what is happening in our schools; 2) "What We Need," an opportunity for teachers and others to express needs to be considered for the Educational Council and/or summer studies; 3) "Response," a reaction to other publications in the Church which may serve to make our public aware of them, their uses, and the type of articles they are publishing, and an opportunity to respond to questions and ideas met in other publications.
     DAVID R. SIMONS

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"BUT UNTO THY NAME GIVE GLORY" 1970

"BUT UNTO THY NAME GIVE GLORY"       Editor       1970



     

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

     TERMS OF SUBSCRIPTION
$5.00 a seat to any address, payable In advance. Single copy, 50 cents.
     In these United States the celebration known as Thanksgiving has a broader scope than the harvest festivals of most other countries. It is a day of gratitude for the Lord's mercies in the fruit of the land and also for the land in the widest sense-for its institutions and gifts of liberty and order, its resources and the opportunities it offers, its place and function among the nations, and for the labor and art of man, as well as for the products of the earth.
     When we count our blessings there is indeed much for which to give thanks, even if there is much that would seem to indicate the opposite. Yet it is possible for a nation to receive without stint the blessings of heaven, and forget the God who has bestowed them. It is possible for a nation to imagine vainly, in self-pride and conceit, that all these things were produced by some superior virtue and wisdom of its own.
     Churches will be filled on Thanksgiving Day, and the praises of many worshipers will come from the heart. But it is possible that in the rest of the year more credit for the enrichment of our land will be given to the energy, resourcefulness and "know-how" of its people than to the Divine Providence. Where the church has been truly established, however, it will not be so. It is of the essence of Thanksgiving that it combines praise of the Lord for His bounty with gratitude for and appreciation of the labors of men. The New Church man, counting the gifts he has received, and not neglecting the second element in Thanksgiving, can only say: "Not unto us, O Lord. . . but unto Thy name give glory"; realizing that His is the glory when His gifts are used for the end they would promote.

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NATURE OF HUMILITY 1970

NATURE OF HUMILITY       Editor       1970

     There are many who regard the insistence of the Scriptures upon humility as the most serious hindrance to human development. For them, meekness, modesty and mildness evince feebleness of spirit and are signs of decay; while pride, arrogance and assurance are the marks of virility. Such men would say the same of the teaching that humility is the basis for regeneration, and would have only scorn for the God who demands it.
     The Lord's reason for so doing, and the nature of humility, are completely misunderstood by such men, however-as they always will be by those who from self-love advocate the philosophy of power. The Lord does not require humility that He may see men prostrate before Him, but that He may lift them to Himself in heaven. He invites men to humble themselves because the humble or repentant heart is the only one into which He can inflow. Spiritual humility consists in the heartfelt acknowledgment that with self there is nothing living and good, and that everything such is from the Lord. In proportion as man is in this, he is averse to evil and falsity; self-love and all the evils thence become quiescent; and good and truth flow into the vessels of the mind, which have been softened and opened to reception. That is why the Lord requires humility: not to satisfy any love of glory in Himself, but that He may give of His love to others.
     The truly humble man is neither cringingly servile before his God nor fawningly subservient to other men. It is part of his humility to compel himself to do good, to obey the Lord's commands, and to speak the truth; and he who does this can act no otherwise than with a confidence, decision and vigor, which yet are not grounded in self. Indeed it is the truly humble man who alone walks the earth with dignity; for his head is uplifted to the Lord and his is the full stature of a man. It is the humble man, the man of the earth, with whom the Lord dwells on high.
LET HIM BE ANATHEMA! 1970

LET HIM BE ANATHEMA!       Editor       1970

     Historians have pointed out that the Medieval Church did not speak, ex-cathedra, on matters of science. Rather, it regarded Aristotle and St. Thomas Aquinas as the twin pillars on which it rested, to undermine either of which was to threaten the entire structure of Christian faith and life. Evidently the New Church must be careful not to take a similar position in regard to the scientific and philosophical works of Swedenborg on the one hand, and the Heavenly Doctrine on the other. Belief in the revealed truth that Swedenborg was prepared for his office by means of the natural sciences and philosophy is not inconsistent with the position that his scientific and philosophical writings are human and fallible.

551


Swedenborg was led by the Lord in his studies; he was Divinely led to perceive genuine natural and philosophical truths as vessels for the reception of spiritual truths; but he was not Divinely inspired in setting forth the results of his studies, as he was in giving the Writings.
     Swedenborg the scientist and philosopher was Divinely led but not Divinely inspired. His conclusions were not revealed to him, as was the Heavenly Doctrine-though he speaks in places of confirmatory signs-but were reached by a brilliant and profound use of experience, observation and reason; and although it would be unreasonable to suppose that he could be prepared by means of false principles, it would also be unreasonable to assume that any criticism of specific findings must weaken the idea of a Divine preparation and therefore he treated as an attack upon the Writings themselves.

     One practical application of this is that the competent New Church scientist who, in the course of an affirmative study of Swedenborg's own works, raises questions on valid grounds about specific findings, should not be made to feel that in so doing he brings his faith in the Writings into question. He should be able to pursue his investigations in an atmosphere of freedom, and the church should not show an authoritarian attitude grounded in the supposition that if Swedenborg is questioned, faith in the Writings must suffer. Such a fear can arise only from a misunderstanding of the relation of Swedenborg's works to the Writings, a mistaken evaluation of those works, or of his preparation.
     But when it comes to the question of natural truth in the Writings we stand on different ground. It is conceded that they are not intended to be a revelation of scientific facts, and we are not referring to the illustrations which Swedenborg took from the science of his day, but to revealed truth about natural things. When the Writings teach that there are three spiritual atmospheres and three natural atmospheres, are we to accept the first part of the statement as true and suspend judgment as to the second part until science shall have proved that it is true? Are we to accept the doctrines of correspondence and of a trine in all things, but withhold decision as to this application of them because it has not yet been demonstrated? Can we hold that the theological argument for other inhabited earths is cogent and true, but that the revelation that other earths are inhabited is to be accepted conditionally because it has not yet been proved true? It is our belief that we cannot make such distinctions; that only in Divine revelation can we find truth about natural things.

552


STAR IN THE EAST 1970

STAR IN THE EAST       Rev. WILLARD D. PENDLETON       1970



     Announcements





     


NEW CHURCH LIFE
VOL. XC
DECEMBER, 1970
No. 12

     "There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel." (Numbers 24: 17)

     It came to pass in the days when Herod was king in Jerusalem that there came wise men from the east to Jerusalem, saying, "Where is He that is born King of the Jews? For we have seen His star in the east, and are come to worship Him."* Who these wise men were we do not know; but we do know that they came from the land of Aram, or Syria, which is referred to in the twenty-ninth chapter of Genesis as "the land of the . . . [sons] of the east."**
* Matthew 2: 2. AC 3419.
** Genesis 29: 1; AC 3249, 3762.
     From most ancient times Syria has been the center of a civilization which had its origin in the Most Ancient Church, among whom it was well known that someday the Lord would come into the world. But as the men of that church fell away from their original integrity, the knowledge of the Lord's coming was gradually forgotten, and lest all knowledge of the Lord should be lost the doctrinals of that church were gathered together and preserved in the Ancient Word.* It was, then, by means of the Ancient Word, or by means of such fragments of it as still existed among the scattered remnants of the Ancient Church, that the knowledge of the Advent was preserved among those to whom the Hebrew prophets referred as the "sons of the east."
* AC 3419.
     It is our thesis, therefore, that the knowledge of the Lord's coming was not, as is generally supposed, confined to Israel. The evidence of this is found in the story of Balaam, a Syrian prophet who, in the days of Balak, the king of Moab, was called out of Syria to cast a curse upon the children of Israel.

554


Fearing this people who had come out of Egypt by way of the wilderness of Sinai and were now encamped on the borders of Moab, Balak hoped to accomplish by enchantment that which he knew he could not do by the sword. Thus when Balaam was come unto him, Balak charged him, saying, "Curse me this people."* But Balaam answered him: "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more."**
* Numbers 22: 17.
** Numbers 22:18.
     We note here with particular interest that in answering Balak, Balaam referred to Jehovah, the God of the Hebrews, as his God and Lord. Concerning this the Writings state that "Balaam . . . not only worshiped Jehovah, but also offered sacrifices [to Him], and was at the same time a prophet [of the Lord] "* To understand this we must bear in mind that Abram, the father of the Hebrew nation, had come out of Syria where he had worshiped Jehovah under the name of God Shaddai, but we are told that there were other families there who were also descendants of the Ancient Church and who retained the worship of Jehovah and called Him by that name.**
* AC 1366; also AC 1992.
** AC 1992.

     It is evident from the text of the Old Testament that it was to one of these families who still worshiped Jehovah that Balaam belonged.* Like the Hebrew prophets, he, too, was a prophet of Jehovah, although descended from a different line. The office of the prophet, however, like the office of the priesthood, was subject to corruption, and in lending himself to divinations and enchantments for the sake of personal gain, Balaam did that which was evil in the sight of the Lord. Yet when called upon to cast a curse upon those whom Jehovah had chosen as His own people, Balaam's fear of Jehovah was greater than his hope of reward. Thus instead of cursing this people he blessed them, saying, "How goodly are thy tents, 0 Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the side of the river."**
* AC 1675: 5.
** Numbers 24: 5, 6.
     Then was Balak's anger kindled against Balaam, and he smote his hands together and charged him, saying, "I called thee to curse mine enemies, and, behold, thou hast altogether blessed them."* But again Balaam answered him, saying: "If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak . . . Come and I will advertise [to] thee what this people shall do to thy people in the latter days. And he took up his parable, and said . . . I shall see Him, but not now: I shall behold Him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth."**
* Numbers 24: 10.
** Numbers 24: 10, 13, 15, 17.

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     There is every reason to believe that Balaam's reference to a star was derived from a yet earlier prophecy which was well known to the men of the Ancient Church. While it is true that we have no record of such a prophecy, we do know that the ancients possessed the knowledge of representatives and significatives, and it was therefore known among them that by a star is signified the knowledge of good and truth, and that by a star in the east is signified the knowledge of the Lord.* Further, the Writings state: "These representatives in worship . . . remained with many even to the Lord's coming, and thence there was a knowledge of His coming, as . . . [may be evident] from the predictions of Balaam who was from Syria."** That is why it was that on the night the Lord was born a star appeared to certain wise men in the east, and led them to the place where the young child lay. For the knowledge of a thing must always precede the perception of it."***
* AC 3419; AE 422: 20.
** AE 422: 20.
*** AC 5649.
     But although it was known to the ancients that a star was to be the sign of the Lord's coming, they did not know among what nation or people He was to be born. What was new in Balaam's prophecy, therefore, was the designation of Israel as the chosen matrix of the Divine seed. Now it was known, not only to Israel, but also to the sons of the east, that someday He who had been promised of old would come out of Jacob; and that, as signified by the sceptre that was to rise out of Israel, He would be born of a royal line. Thus in the days when Herod was king in Jerusalem there came wise men from the east to Jerusalem, saying, "Where is He that is born King of the Jews? For we have seen His star in the east, and are come to worship Him" (Matthew 2: 2). This, the Writings say, is evidence that the knowledge of Balaam's prophecy was preserved until the time of the Advent among the sons of the east.*
* AE 422: 20.

     On this day of the year, therefore, when we commemorate those high and holy events which took place so many years ago in the hill country of Judea, our hearts are stirred by the affections of early childhood when we first learned of Him who was born in Bethlehem in the days of Herod the king. For we know that this Child, although born of woman, was as no other child, in that He was conceived of the Divine seed. He it was of whom the prophets from the beginning had spoken, and He it is to whom the Writings bear witness at this day.

556


But if we would know Him, we, too, must follow the star of His birth; for at this day, even as on the night He was born in Bethlehem of Judea, His star may be seen in the east.
     Unlike the star of Bethlehem, however, which led the wise men through the darkness of the spiritual night, the star of His second coming is the herald of the day. Thus it was that John, the prophet of the second coming, spoke of Him who was to come as "the bright and morning star."* As yet, however, its light is but a feeble ray discernible only to those few who have not lost faith in the Word. But as it ascends it will dispel the darkness until it shines as the sun in his strength. For as the Lord said to the Jews, "I am the light of the world."**
* Revelation 22: 16.
** John 6:12.
     The light of the world is the Divine doctrine, and He it is who has been born among us at this day. In our celebration of Christmas, therefore, our thoughts are directed not only to that miracle which took place almost two thousand years ago in Bethlehem of Judea, but also to that miracle to which we bear witness today. In the birth of the Divine doctrine, that is, in the derivation of the spiritual sense out of the letter of the Word, He of whom the ancient prophets spoke in parables, may now be seen in light. For this Child, who is the newborn doctrine of spiritual truth, giveth light to the understanding; that is, the ability to perceive the truth of the Word.
     It is the primary truth of all Divine revelation that there is a God and that He is Divine Man. Yet while many at this day claim faith in some kind of deity, there are few who accept the direct testimony of the Scriptures concerning Him. But man is not man from himself. He is man because God is Man. That is why the Writings have been given, for apart from the spiritual sense of the Word, the Lord's Divine Humanity cannot be seen because it cannot be understood. At this day, therefore, a light has come into the world, and as the Psalmist said so many years ago, "In Thy light shall we see light."*
* Psalm 36: 9.
     Like the wise men of old, therefore, who followed the star of His birth from the land of the sons of the east to Bethlehem of Judea, let us fix the sight of our understanding upon that star which at this day shines in the east. While it is true that there will be times when its light will be obscured by intellectual persuasions of various kinds and by reasonings from the appearance of self-life, nevertheless, if we persist in the way in which it leads, the star will reappear and will bring us to Bethlehem of Judea; that is, to the perception and acknowledgment of Him who at this day is born among us in His own Divine Human.

557



     In ancient times men saw the Lord through the instrumentality of a human borrowed from the angelic heavens. This was the Angel of Jehovah, who appeared to the prophets and prepared the way for the Divine descent. When He came into the world, however, men saw Him, not as He had been seen by the prophets, but in the human derived from the mother. But at this day the Lord is revealed in the spiritual sense of the Word, that is, in His own Divine Human. Thus it is now permitted to enter with understanding into the mysteries of faith, and to see and perceive that He who is born unto you in the spiritual sense of the Word is Divine Man, and therefore the essential and only Man, in whose image and likeness all men are created. Amen.

LESSONS:     Numbers 24: 1-19. Matthew 2:1-12. AC 3249.
MUSIC:     Liturgy, pages 551, 388, 529, 522, 546, 540.
PRAYERS:     Liturgy, nos. 15, 63.
ACADEMY OF THE NEW CHURCH 1970

ACADEMY OF THE NEW CHURCH       Editor       1970

     Enrollment for 1970-1971
Theological School               8
College                         119                         
Boys School                         112                              
Girls School                    121                    

                              360

     LOCAL SCHOOLS

     Enrollment for 1970-1971

     Bryn Athyn                    386
     Colchester                    13
     Glenview                    137
     Kitchener                    38
     Pittsburgh                    32
     Toronto                    40
     Washington, D. C               9
                              655

     Total reported enrollment in Academy and General Church School 1015.

558


"NO ROOM IN THE INN" 1970

"NO ROOM IN THE INN"       Rev. N. BRUCE ROGERS       1970

     A CHRISTMAS TALK FOR CHILDREN

     The Christmas story, telling as it does of the Lord's birth into the world, is no doubt one of the most familiar and beloved stories of the Word. As the Christmas season approaches, we go back once more in our minds to that little town in Judaea, to the city of David called Bethlehem. Here again are the shepherds keeping watch over their flock by night, and the angel appearing unto them with glory and praise to announce the good tidings of great joy, that the Savior was born, and their going then to find Him as the angel had said. Here again is Simeon, that good and just old man in the temple at nearby Jerusalem, recognizing with gladness the infant Lord and praising God, as he said, "for mine eyes have seen Thy salvation." And then there are the wise men coming from the east with gifts of gold, frankincense and myrrh, and being warned in a dream to beware of Herod and return to their own country by another way.
     All this we remember, and the many other things which happened then in connection with the Lord's birth. But most tenderly, perhaps, we remember the Lord's birth itself, as it is told in the Gospel of Luke: how Caesar Augustus commanded that all in the land should be taxed, and that they should all return by families to the place where they had originally come from; how Joseph and Mary went to Bethlehem then, because Joseph was descended from the great king David, whose ancestors had come from that city; and how when they got there, and it came time for the Lord to be born, that when He was born, Mary took Him and laid Him in a manger, or in a kind of box or trough from which horses eat, because, as it is said, there was no room for them in the inn.
     We can imagine the scene. Crowds of people from all over, come to be taxed by the Roman officials. Lots of hustle and bustle; probably, as they hurried here and there to find places to stay and to greet old friends and relatives. And there in the midst of it all, quietly and unnoticed in some hidden corner of the city, the Lord just born into the world, wrapped in swaddling clothes and lying in a manger, because there was no more room inside any of the houses, because there was no room in the inn.

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     In some ways, when we think about this, it can make us sad. How awful for a little baby, and especially the Lord, to have to be born outside, away from the protection and shelter of a home or some other place intended for people, and without any better crib than a manger. And yet we must not get carried away with this idea; for the Writings tell us that if the Lord had wanted, "He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones."* In other words, the Lord could have been born anywhere He chose, in any surroundings; and that He was born where He was and laid in a manger, was because that was His will.
* AE 706: 12.
     Now why should that have been so? Why, indeed? And we may well ask, for everything the Lord did, we are told, He did for a reason, even in His being born, and this in order to show us something about Himself and also about ourselves.
     One thing He showed us about Himself in the way He was born, was that He did not come to be an earthly king, as the Jews expected, and as probably a lot of other people would have expected, if they had known about it. He came as if He were an ordinary man, so that He would be followed for what He taught rather than for any earthly power, and loved for what He did rather than for any earthly rank. Another thing He showed us was that He is present even in the lowliest and humblest of places, among the lowliest and humblest of people, and does not reserve Himself only for important people or the like.
     But in the way He was born, the Lord also showed us something about ourselves, and this is why it is said there was no room in the inn. The Writings tell us that "the inn" stands for or represents our minds. (In fact, in the Word, all houses and buildings stand for the mind.) This may seem odd at first; but when we think about it, we can see that an inn is a place where people live, and is not this true of our minds, too? Is not that where we really live, surrounded and protected by our bodies, looking out through our eyes as if though windows? So you see, the mind is like a house, or like an inn where we stay while we live in this world; and that is why an inn in the Word stands for the mind, because it is like it.
     So why did the Lord cause Himself to be born at just the time when there was no room in the inn? It is easy to see now, is it not, that He was trying to show us that there was no room for Him then in people's minds. And the Writings tell us that people then had forgotten the Lord. In their daily lives, as they hurried here and there to do this and to do that, they did not think about the Lord any more, and even when they might hear about Him from the Word, they paid no attention.

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That is why when the Lord was born there was no room for Him in the inn, because there was no room for Him in people's minds; and He was born quietly and unnoticed in some hidden corner in the city, just as if He was not even there.
     But there were some who did notice, were there not? The shepherds in the field, who were keeping their flock by night-they noticed when the angel appeared to them and told them about the Lord's being born; and what is more, it is said they came with haste to see Him. And then there were the wise men, too, who noticed, when they saw His star in the east; they also came, bringing precious gifts, and when they found Him, they fell down and worshiped Him. So there were some, even if only a few, who did have room in their minds for the Lord.
     In all of this, there is a good lesson for us. It is easy for us to become so busy in our lives, hustling and bustling about and having a good time with our friends and relatives, that we do not have any room in our minds for the Lord, so that He remains unnoticed. This can even happen at Christmas, which is supposed to be the celebration of His birthday, what with all our hurrying around to get presents for other people and looking forward to the presents we will receive and all the good food and everything that makes Christmas such a happy time. On the other hand, we can also be like the shepherds, and pay attention when we hear the good tidings, when we hear about the Lord and how He was born on earth, and in our minds, even in the midst of all the excitement, we can go to find Him. And we can be like the wise men, who, realizing the importance of the Lord's birth, came from the east to find Him; and like them, we can come in our minds to the Lord with gifts of our love to fall down before Him and worship Him.
     Let us do the latter. In celebrating Christmas, let us think about the Lord and be like the shepherds and the wise men. Let us have a good time, for that is what the Lord wants for us; but let us also remember why we celebrate Christmas in the first place, so that with us there will be room in the inn, so that in our minds and hearts there will be room for the Lord. Amen.

LESSON:     Luke 2:1-14.
MUSIC:     Hymnal 192, 193, 196, 205.
PRAYER:     Hymnal 103.

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TRUE CHRISTIAN RELIGION 1970

TRUE CHRISTIAN RELIGION       Rev. W. CAIRNS HENDERSON       1970

     APPENDIX

     The Supplement

     The final chapter of True Christian Religion is followed by a Supplement. We say this rather than, a supplement is added, because Swedenborg evidently regarded it as an integral part of the work. Chapter 14 ends with no. 791, and he numbered the supplementary sections 792 to 845, the remaining sections being numbered editorially. There is no known reason for his leaving the closing sections unnumbered.
     This Supplement opens with a brief description of the spiritual world, and then recounts the lot in that world of certain religious reformers, nations and religious groups. The spiritual truths revealed through Swedenborg, the spiritual conditions on earth making the revelation necessary, and the reason for Swedenborg being chosen as the instrument of revelation are then discussed; the Memorabilia are explained and authenticated; and the answer to a question put by an Electoral Duke of German is recorded. We do not propose to review these topics at length, but to discuss some questions that arise out of them.
     Although the supplementary sections consist largely of Memorabilia, they are, of course, part of the Heavenly Doctrine revealed by the Lord through Swedenborg. The teachings they contain have equal authority with those found elsewhere in the Writings. Of this there is no doubt as far as we are concerned; but we may usefully speculate as to the reasons for the inclusion of the supplementary sections in the work, for it is certain that there are sound reasons.
     A thoughtful reading may suggest several probable ones. It is always an end of Divine revelation to direct the thoughts of men to the spiritual world, and this is done here in the opening sections. The section on the revelation of spiritual truths through Swedenborg is closely connected with the subject of the Second Coming that was dealt with in Chapter 14; and its insertion at the end of True Christian Religion, the last published work and the only one on which Swedenborg subscribed himself "Servant of the Lord Jesus Christ," is highly significant. It may assist in causing the affirmative reader to put the book down with the conviction that here indeed is Divine revelation from the Lord-revelation without which no flesh could have been saved.

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At the same time, True Christian Religion evidently looks to the establishment of the New Church; and as we see enumerated the truths revealed through Swedenborg, and note the spiritual conditions which made their revelation necessary, we can see the ignorance, the evil and falsity, that must be dispersed before there can be any wide establishment of the New Church. In the reason for Swedenborg, a layman, being chosen as the instrument of revelation we can see that there will be no acceptance of the universal theology of the New Heaven and the New Church where there is interior confirmation from evil of the falsities which make up the old theology.
     A general reason, which would cover also the other Memorabilia in the work, may be seen in the principle laid down in the Writings that all theoretical things should be drawn and concluded from the facts of experience and confirmed by them*; a principle they frequently apply by drawing upon the facts of experience in the spiritual world. In one sense, all the Memorabilia are experiential confirmations of abstract doctrine; and as the several relations are to the chapters to which they are appended, so is the Supplement to True Christian Religion as a whole.
* LJ post. 315.
     Finally here, we may note this. In teaching the universal theology of the New Church, True Christian Religion of necessity exposes the false doctrines of the old theology, both Roman and Protestant. But the Writings always distinguish between creeds and men, between the churches and those who are affiliated with them; and from the facts of experience in the spiritual world the Supplement shows that men can be trained in false doctrines and not be interiorly confirmed in them, and that those among them who have lived in charity, and loved truth because it is truth, willingly receive instruction and receive the Heavenly Doctrine in that world.* Here is confirmation of the principle that heresy does not condemn, but interior confirmation from evil of the falsity in the heresy. This by no means exhausts the subject, but we suggest these as possible reasons for the inclusion of the Supplement in True Christian Religion.
* TCR 799.

     The accounts of Luther and Melanchthon in the spiritual world pose no special problems. Swedenborg met both of these men in that world after the Last Judgment. In each instance the institution of the New Heaven appears to have had a markedly good effect; and although each of these Reformers had his difficulties, their final and happy destiny seems to be clearly indicated.

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It is interesting to note that Luther could recede from the doctrine of salvation by faith through grace when shown that it was unscriptural because his inmost desire had been to be guided by the Word, and because the doctrine was implanted in his external natural mind but not in his internal spiritual mind*; and in the relations about these two leaders we may see the infinite patience of the Lord, and realize how impossible it is for men to make spiritual judgments.
* TCR 796.
     Calvin does seem to pose a problem. The relation here leaves no doubt that he found his final abode in one of those hells which are made up of workhouses. Yet there are other passages which say that Calvin is in a society of heaven;* that he had lived a Christian life,** and had remained in faith with good works and was upright;*** and that he is accepted in his heavenly society because he does not make a disturbance.**** However, the problem is more apparent than real. The other entries all occur in works written earlier than True Christian Religion; the entry in the Supplement to that work is the last on the subject, and it is difficult to suppose that the Writings' final word on Calvin would have dealt with any other than his true character and real destiny. Furthermore, a careful reading of Last Judgment Posthumous 25 in context shows that the "society of heaven" in which Calvin was accepted "because he is upright and makes no disturbance" was not an angelic society, but a society in the world of spirits consisting of extremely simple spirits; one of those temporary heavens which were brought to an end at the time of the Last Judgment and the institution of the New Heaven.
* CLJ 54.
** SD 5920.
*** SD 4061.
**** LJ post. 25.

     When the entries are studied chronologically, this seems to have been the sequence of events. Calvin was received into the society of simple spirits just mentioned; but when he saw that they knew nothing, and especially that they did not understand his doctrine of predestination, he retired to the borders of the society, where he remained for a long time without ever speaking of doctrine. Shortly before the Last Judgment he was sought out by his co-religionists and taken to the house of one of them, where he lived until the New Heaven began to be established, when his companions were condemned to hell. After wandering about he put himself under the protection of Luther, with whom he stayed for a time. Soon after this he met Swedenborg, and on at least two occasions had long talks with him. By these conversations, and also though examinations made by examining angels, he was exposed as an atheist and a hypocrite, and then sought his final abode in hell, as indicated here.*
* TCR 798: 11.
     As was noted earlier, the Supplement also describes various nations and religious groups: the Dutch, the English and the Germans; the Mohammedans, the Africans and the Jews.

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Perhaps the last three are grouped together because they account for the greater part of the then-known non-Christian religions, and because with them religion and race, or the concept of the state, are inseparable. The characteristics here written about had already been described in the Spiritual Diary and in the works on the Last Judgment; and we can only speculate as to why the accounts are repeated, and why the three European nations mentioned were selected for treatment. With regard to the first point, it may be that the national and religious groups dealt with in the Supplement are most representative of those interior attitudes which are receptive and non-receptive of the universal theology of the New Church. With regard to the second, we know that when the nations were arranged in the world of spirits for the Last Judgment the Reformed constituted the center. In the middle of this center were the English, who were in the greatest light from the Word; in the east and in the south were the Dutch; and in the north were the Germans. So here again it may be suggested that we have a representative cross section, which is the reason for their being selected.
     The description of the characteristics of these nations and peoples makes very interesting and sometimes amusing reading; and it is worth remembering that they are not the impressions of a traveler in this world, which are often superficial and are sometimes colored by national prejudice and imperfect sympathies; but are impressions gathered in the spiritual world, and therefore revelations to Swedenborg of characteristics which do not always appear in this life. However, we should be careful not to type rigidly all the individual nationals of the countries mentioned in the Writings, and take it for granted that in any and every situation a Hollander, an Englishman, and a German can only behave according to the description given in the Writings; and we should realize that these nations may stand for characteristics in ourselves. Also, honesty requires us to acknowledge that the center now will be occupied by the Lord's New Church in the world of spirits rather than by any specific nation, no matter how strongly we might be inclined to favor one particular candidate! Perhaps the deepest reason for the inclusion of the nations here is that the universal theology of the New Church centers in the acknowledgment of the Lord Jesus Christ as the one God, and that the idea of God is what inmostly distinguishes nations from one another in the sight of God.

     Additions

     It is not generally known that the first volume of the Posthumous Theological Works contains fourteen pages of "additions" to the True Christian Religion.*

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These documents are taken from Tafel's collection. The original manuscript is now in the Royal Library in Stockholm; and according to an inscription on the cover the "additions" were portions of the first draft of the Memorabilia in True Christian Religion, which draft was left by Swedenborg in the ship in which he made his last journey from Stockholm to Amsterdam. They appear to be the first drafts of the following numbers: 16, 71, 76, 110, 112, 134, 136, 159, 335, 459, 504, 508 and 695. The first note contains what is perhaps the clearest statement made as to the mode by which the Divine miracles of the Word were produced, namely, "by a bringing in (illationem) of such things as are in the spiritual world into corresponding things in the natural world."**
* PTW 1, pp. 151-164.
** Page 152.

     Appendix

     True Christian Religion was, of course, the last work published by Swedenborg. It was followed, however, by the writing of three little works in the same year, 1771: Coronis, Consummation of the Age, Invitation to the New Church. Although Swedenborg subtitled the first of these Appendix to the True Christian Religion, and titled the other two separately, there is evidence that he meant to include them with Coronis as the Appendix, and that when he spoke of "this little work," he was thinking of all three.
     Coronis, a little work of 81 pages, deals with the consummation of the age, the Last Judgment, the second coming of the Lord, and the New Church. Its treatment of these subjects is rather a Divine digest of the philosophy of history, for it outlines the states of the five churches and shows that the New Church is "the crown of all the churches," foreseen from the creation of the world.
     Consummation of the Age, an eight page, manuscript, consists only of headings for a projected work on the state of the Christian Church at the time of the Last Judgment. In a series of remarkable indictments it describes that state as one of no religion and no knowledge of any essential, so that there is no church, no ministry and no worship.
     Invitation to the New Church is also fragmentary. It is divided into three short parts. The first deals with the consummation of the age, the Lord's second coming and the New Church; the second treats of the abomination of desolation; and the third is a summary of the Coronis. This little work, the last of the Writings, is well named, for in it the reader is shown that the truths now lost in the Christian Church are restored in the New Church, and that all in Christendom are invited to the New Church that their state of spiritual sickness may be healed.

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     It is in the Invitation that we find the well-known statement: "unless this little work is added to the preceding work the church cannot be healed."* The preceding work is True Christian Religion, and this "little work" is the Appendix as a whole. The meaning undoubtedly is that unless the teachings in the Appendix about the spiritual death of the Christian Church are acknowledged unreservedly, there can be no distinct and distinctive establishment of the New Church. It is on this note that we would end this extended review of True Christian Religion, for upon the recognition of this truth depends the real development of the New Church, the universal theology of which is given in that work, in this its third century and in those which will follow.
* Inv. 28.
FREDERICK EMANUEL DOERING TRUST 1970

FREDERICK EMANUEL DOERING TRUST       Editor       1970

     Applications for assistance from the above Fund to enable male Canadian students to attend the "Academy of the New Church" at Bryn Athyn, Pennsylvania, U.S.A., for the school year 1971-72 should be received by one of the undermentioned Pastors before March 15th, 1971.

     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.

     Any of the undermentioned Pastors will be happy to give any further information or help that may be necessary.

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

Rev. Frank Rose
R.R. #3
Preston, Ontario

Rev. Willard Heinrichs
1108-96th Avenue
Dawson Creek, B. C.

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ORDER AND ORGANIZATION OF THE GENERAL CHURCH 1970

ORDER AND ORGANIZATION OF THE GENERAL CHURCH       Editor       1970

      (This revision was published in the July 1970 issue of NEW CHURCH LIFE, pp. 318-328. It is re-published now with the italics used to indicate what had been substituted in the text, to enable the reader to identify the changes which have been made.)

     A PREFATORY NOTE

     "A Statement of the Order and Organization of the General Church of the New Jerusalem" was prepared by Bishop W. F. Pendleton in 1914, and was published in the August issue of NEW CHURCH LIFE for that year (pp. 496-503). It was revised by Bishop N. D. Pendleton in 1925 and again in 1935, though the second of these revisions was not published in this journal. The first appears in NEW CHURCH LIFE, March 1925, pp. 177-185. A further revision made by Bishop De Charms in 1952 was published in the February issue of NEW CHURCH LIFE for that year. The present revision, by Bishop W. D. Pendleton, is the most thorough that has been made.* As observed in the Introduction, this is not a written constitution but a statement of the governmental principles and practices of the General Church at the present time as interpreted by the Bishop in consultation with his Consistory. A number of changes had occurred since 1952, and in the Bishop's effort to update the statement there was the fullest consultation, involving the most detailed consideration.

     THE EDITOR

     
     FOREWORD

     The first statement of the Order and Organization of the General Church was written by Bishop W. F. Pendleton and was published in the August issue of NEW CHURCH LIFE for the year 1914. Since that time several revisions have been made: first by Bishop N. D. Pendleton, and later by Bishop George de Charms.
     The time has come when further revision is called for. The reason for this is that certain changes have taken place in the order and organization of the General Church since 1952. These changes should be recorded in order that the membership may be informed.
     In preparing this revision I have consulted with my Consistory, and every effort has been made to update the statement.

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In this connection it is to be noted that I have made some changes in format and have also deleted certain statements that are no longer applicable or significant. Further, I have used italics to denote what has been substituted in the text. This will enable the reader to identify the changes that have been made.
     Although this is the fourth revision of the original statement by Bishop W. F. Pendleton, the general plan of that statement has been preserved, and its substance, in large part, is carried over.
     WILLARD D. PENDLETON
     Bishop of the General Church
June 1970
A Statement of the ORDER AND ORGANIZATION of the GENERAL CHURCH OF THE NEW JERUSALEM 1970

A Statement of the ORDER AND ORGANIZATION of the GENERAL CHURCH OF THE NEW JERUSALEM       Various       1970

     Introduction
     The following is not a written constitution. It is a statement of the governmental principles and practices of the General Church of the New Jerusalem at the present time as interpreted by the Executive Bishop in consultation with his Consistory.
     As the General Church is a living body developing under the leading of Providence it is anticipated that in the future other statements will be called for. It is to be understood, therefore, that nothing in this statement is intended to bind the future.
     From this it follows that this statement is published for the sake of information as to the present status of government and organization in the General Church. It also serves as a chronicle lest something of value should be forgotten.

     Purpose

     The General Church of the New Jerusalem is organized for the worship of the Lord Jesus Christ as manifested in His Second Coming, and for the performance of those ecclesiastical uses which have in view the teaching of men the way to heaven and leading them therein.

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     Faith

     The faith of the members of the General Church in brief is as follows: God is one in Essence and in Person, and the Lord Jesus Christ is that God, in whom is the Divine Trinity of Father, Son and Holy Spirit.
     The Lord came into the world to glorify His Human, and thereby to redeem and save the human race; and all are saved who believe in Him and keep His commandments.
     The Sacred Scripture is the Word of God and the Divine truth. It has a spiritual sense within the literal sense, and is given for the use of angels and men.
     The Lord has made His Second Coming by means of a man, His servant Emanuel Swedenborg, before whom He manifested Himself in Person, and whom He filled with His spirit to teach the doctrine of the New Church, through the Word from Him. In the doctrine so revealed the Lord appears as the Word to establish on earth a new Christian Church, which is signified by the New Jerusalem in the Apocalypse, and which is to be the crown of all the churches which have hitherto been in the world.

     Principles

     The Writings, as given, are the supreme authority in matters of faith. It is not of right or order that council or assembly should, by majority vote or by pronouncement from the chair, decide doctrinal issues and thereby bind the conscience of the Church.
     The government of the Church is carried out with the assistance of council and assembly to allow for the freedom, progress and illustration of both clergy and laity.
     In order that a spirit of unanimity may prevail, action may be delayed at the request of a minority, but it is not the policy of the Church that an aggressive minority, or even a hasty majority, should determine its affairs. Doubtful matters are delayed for counsel and enlightenment.
     It is the policy of the General Church, except where necessity dictates, to avoid passing regulations with a view to controlling its future actions. The object of this is to encourage a free and ready development of the life of the Church as represented in its form and organization.
     In the transaction of formal business, in both council and assembly, the rules of parliamentary order are followed, and decision is affirmed by voting.

     Membership

     The membership of the General Church is comprised of men and women who have been baptized into the faith of the New Church, and who subscribe to the principles and purposes of the General Church.

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Membership is primarily individual, and is not racially, nationally or geographically restricted. Local churches may be received as societies of the General Church. When, however, these societies have members who are not members of the General Church, they are received with the understanding that thereafter these societies will admit to membership only those who are members of the General Church.
     Applications for membership are submitted to the Bishop, and to all who are received certificates are given signed by the Bishop and the Secretary.

     Priesthood
     It is of faith that the Lord leads the Church by the operation of the Holy Spirit with both the clergy and the laity. "But enlightenment and instruction are communicated especially to the clergy because these belong to their office, and inauguration into the ministry carries these with it" (TCR 146).
     The General Church recognizes the Priesthood as sanctioned by the Writings, and therefore as the Lord's office by Divine appointment in the Church, given for the administration of the Divine Law and worship with a view to the salvation of souls.
     To this end men are to be instructed, set apart, and inaugurated into the Priesthood by the laying on of hands in the solemn act of ordination.
     By the act of ordination, a priest becomes a priest of the Lord's New Church. He may afterwards be received and commissioned as a member of the Priesthood of the General Church of the New Jerusalem, in the degree of his ordination.
     The Priesthood is instituted to provide for a three-fold ministry: that of instruction, of worship, and of government (Coronis 17).
     The ministry of instruction is provided for in the first degree of the Priesthood. By ordination into this degree the candidate becomes a minister, and enters fully into the uses of instruction. He is therefore authorized to preach the Word of God according to the doctrine of the New Church. He is also authorized to administer the sacrament of Baptism, to hear and receive confession of faith, and to lead in public worship. The sign of this degree is a white stole. The priest, while ministering in this degree, may serve as an assistant to a pastor, or he may be appointed to take temporary charge of a society under the supervision of the Executive Bishop.
     The ministry of worship is provided for in the second degree of the Priesthood. By ordination into this degree the minister becomes a pastor, and enters fully into the uses of worship. In addition to the duties prescribed in the first degree, the pastor is therefore authorized to administer the sacrament of the Holy Supper, to solemnize betrothals, to consecrate marriages, and to dedicate homes.

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As a pastor he is also authorized to serve as the governor of a local society or church. The sign of this degree is a blue stole. A pastor may from time to time be called upon to represent the Executive Bishop in presiding over assemblies, and in dedicating churches, and also to perform such other duties connected with the episcopal office as may be delegated.
     The ministry of government is provided for in the third degree of the Priesthood. By ordination into this degree the pastor becomes a bishop, and enters fully into the uses of government. In addition to the duties prescribed in the first and second degrees, the bishop is therefore authorized to ordain priests, to dedicate places of worship, and to preside over a general body of the Church. The sign of this third degree is a red stole.
     Candidates for the Priesthood whose ordination is pending may, in case of necessity, be authorized by the Executive Bishop to perform, PRO TEMPORE, any of the duties of the Priesthood, save that of ordination.
     In order to nurture the early beginnings of the Church under circumstances which make it impossible to provide regular priestly ministrations, the Executive Bishop, at his discretion, may recognize a layman as the leader of a group, circle or society, authorizing him to conduct worship, Sunday School, reading classes, group meetings, and other activities. Such authorization is granted for one year, and is subject to renewal.
     A priest in the first degree of the Priesthood may be appointed by the Executive Bishop as assistant to the pastor of a society. He has, however, no part in the government of the society unless by nomination of the Executive Bishop and acceptance by the society he becomes assistant pastor. This is in recognition of the principle that all government should be by the consent of the governed.
     Religious education in New Church schools is under the supervision of the Priesthood. The pastor of a society is EX OFFICIO superintendent of the society's school.

     The Bishop of the General Church

     To keep the affairs of the Church in order there must be wise and God-fearing governors who are skilled in the Divine Law. There also must be subordination among the governors lest from caprice or ignorance evils contrary to order be sanctioned (HD 311, 313).
     The Executive Bishop of the General Church [also referred to as the Bishop] is the chief governor and general pastor thereof. He is elected by the General Assembly, but his selection is progressive.

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     The Executive Bishop of the General Church is named in, and by, the Council of the Clergy, and the choice of that body is then referred to the Board of Directors for counsel and response. The Joint Council determines the mode whereby the name is finally to be placed before the General Assembly.
     A priest of the second degree of the Priesthood may be ordained into the third degree when the need exists; but the choice of the Executive Bishop, or of any executive assistant bishop, must be confirmed by the General Assembly.
     The Executive Bishop must be an ordaining priest. His function as the head of the Church, and as chief of its priests, could not otherwise be exercised in accordance with order.
     By virtue of his ordination every priest in the third degree of the Priesthood has ordaining power. Yet it is important for the preservation of order within the organized body of the Church that this power should not be exercised apart from the consent of the Executive Bishop.
     When the Executive Bishop has been elected he continues in office until he resigns or is removed by death, or until he is separated from his office by the same procedure by which he was selected.
     While the power and mode by which the Executive Bishop is chosen may, in case of need, be invoked to unseat him, yet it should be known that the unseating of the Executive Bishop does not take from him any of the ecclesiastical powers conferred by his ordination as a minister of the third degree. The same is true of the powers conferred by ordination upon any priest. These may not be taken from him, either by Bishop, Council or organized body of the Church, for the powers so conferred are from the Lord alone; the laying on of hands is but the sign and medium of their transfer and placement.
     The power of maintaining order in the Church is lodged in the episcopal office. When executive, this power may, in case of need and in accordance with the prescription in the Writings (HD 318), be invoked to remove from membership anyone who persistently disturbs the Church.
     In the event of the death, resignation, separation or prolonged incapacity of the Executive Bishop, and if at that time there is no Assistant
     Bishop, it will be in order for the Secretary of the General Church to call a meeting of the Joint Council to provide for the government of the Church pending the selection of the next Executive Bishop or the return of the incumbent Executive Bishop to active duty.

     Councils

     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.

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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. Apart from its own intramural affairs this Council is not administrative, save in conjunction with the Executive Bishop and the Board of Directors. It was formed prior to the organization of the General Church, and under episcopal leading it inaugurated the movement by which the General Church was established. The Executive Bishop is EX OFFICIO head of the Council of the Clergy.
     To the Executive Bishop is adjoined a Consistory composed of priests selected by him. The Consistory is an advisory council, and dissolves with a change in the episcopal office.
     Since the administration of the Divine Law and worship is the function of the Priesthood, and the administration of the civil law and justice is the function of magistrates (HD 319), and as there are in the Church uses corresponding to civil administration, it has been a principle of the General Church that its civil affairs should be administered by laymen. This calls for unity of minds as a necessity of good government and to further this end, the Council of the Clergy and the Board of Directors of the civil corporation meet regularly in Joint Council. To a like end it has been provided that the Executive Bishop should preside over the civil corporation and over its Board of Directors.
     The Board of Directors is a body of thirty men selected by the Corporation of the General Church to serve for a period of three years or until their successors have been appointed, it being so arranged that the terms of ten members shall expire each year. The Board of Directors administers the civil affairs of the General Church.
     The Joint Council is comprised of all members of the Council of the Clergy and the Board of Directors. It meets annually, or at the call of the Bishop, for the purpose of mutual deliberation between priests and laymen in regard to the uses and government of the General Church.
     The Educational Council is a deliberative body consisting of all teachers in the Academy and in the society schools. It was organized to provide a forum in which all who are actively engaged in the work of formal New Church education might have the opportunity to share in the development of a distinctive educational system based upon the teachings of the Writings of the New Church. Since New Church education is our first use of charity, the importance of this Council may readily be seen. The Council is under the direction of the Bishop of the General Church, and meets annually except in the year in which a General Assembly is held.

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     Assemblies

     A General Assembly of the members of the Church is held at the call of the Bishop, normally every three to four years. In the interim years the Joint Council acts for and represents the Assembly.
     The General Assembly is distinguished from the General Church in that it is composed only of those members of the Church who are in attendance. However, it represents the whole Church.
     The Secretary of the General Church is elected by the General Assembly. It is customary to choose a priest for this office.
     National and District Assemblies are in some instances held annually, in others biannually, and in all others when the need arises. National Assemblies are composed of all the societies and individual members of the General Church in the nation. District Assemblies are composed of several adjoining societies, including the isolated members of the General Church residing in the district.
     A Local Assembly may be held at any time with the members in any society or circle of the General Church.
     All Assemblies are called by the Bishop, and are presided over by him or by someone appointed to represent him.

     Districts, Groups, Circles, and Societies or Local Churches

     The members of the General Church are organized into districts; also into groups, circles, or societies.
     A District is a geographical area of the Church. There are two kinds of districts:

     a.     An Assembly District, which consists of two or more societies and all other members of the Church who are resident within the area. It is organized for the purpose of assembly and consideration of mutual uses within the district.
     b.     A Pastoral District is an area under the direction of a pastor appointed by the Bishop.

     A Group consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and mutual instruction under the general supervision of pastors who visit them from time to time.
     A Circle consists of members of the General Church in any locality who are under the leadership of a regular visiting pastor appointed by the Bishop, and who are organized by their pastor to take responsibility for their local uses in the interim between his visits. A group may become a circle when on the recommendation of the visiting pastor it is formally recognized as such by the Bishop.

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     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. One becomes a member of a particular society by signing the roll of membership of that society. A circle may become a society by application to the Bishop and formal recognition by him.
     Whenever possible societies of the General Church seek to establish and maintain a local school for the education of the young, education being recognized as the first use of charity to be undertaken by the Church.
     Groups and individuals having no pastor are under the direct supervision of the Bishop.
     District pastors and visiting pastors are appointed by the Bishop. The resident pastor of a society is chosen by joint action of the Bishop and the society, the Bishop nominating and the society electing. When possible the Bishop, or his representative, meets with a committee selected by the society to consider the names of prospective candidates for the office of pastor before the Bishop presents his nomination, or nominations, to the society.
     A pastor having accepted a pastorate, serves in that capacity for an indefinite period. Pastoral changes are made only when the need arises. In order that such changes may be made with due regard to the welfare of the whole Church, the Bishop should be kept informed, both by the pastor and by the responsible members of the society, of any need for change that may become apparent.
     For the same reason, whenever a pastor may wish to resign, his resignation should be presented first to the Bishop and accepted by him before it is presented to the society.
     A priest of the first degree may be appointed by the Bishop to take temporary charge of a society without formal action by the society. It is understood that this arrangement is only for an interim.
     The pastor is the head of the society to which he has been nominated and elected, and as such it is his duty to preside over and maintain order in the church under his charge.
     The pastor of a society should appoint a Council of advisors. This Council holds over after the resignation of a pastor, but dissolves as soon as a new pastor is chosen,
     A society should elect a business committee or board of finance to serve for a longer or shorter period.
     A congregation is composed of the members of a society, and others, young and old, associated for the purpose of Divine worship. Those, however, who are not members of the society may have no part in its government.

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     The Bishop EX OFFICIO administers the ecclesiastical affairs of a society which has no pastor.
     The Bishop is EX OFFICIO pastor of the society of his residence.
     In order that an accurate record may be kept it is important that every priest should promptly report to the office of the Secretary of the General Church all official acts to be published in NEW CHURCH LIFE. An annual report to the Bishop from all priests is due in September, together with a statistical report from the secretary of every society.

     The General Church as a Corporate Body

     "The General Church of the New Jerusalem" is a corporate body, organized under the laws of the State of Pennsylvania, and as such is charged with the administration of the civil affairs of the General Church unincorporated.
     The Corporation was first organized under the laws of the State of Illinois, with the following objectives: To present, teach, and maintain throughout the world, the Doctrine of the New Jerusalem Church, as contained in the Theological Writings of Emanuel Swedenborg; and to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem (See Journal of the General Assembly for 1907, page 585).
     For reasons stated in NEW CHURCH LIFE for April 1950, pages 184-186, new articles of incorporation were taken out under the laws of the State of Pennsylvania in August 1949. The Pennsylvania Corporation was organized to engage in the same activities, and to perform the same functions as those formerly performed by the Illinois Corporation.
     The said Corporation of the General Church holds its annual meeting in Bryn Athyn, Pennsylvania, for the purpose of transacting such business as may come before it under its organization and charter. The Corporation elects a Board of Directors to conduct and manage the business affairs of the General Church. Every male member of the General Church who has been a member for five years is eligible to become a member of the Corporation.
     On June 20, 1907, the General Assembly voted that the offer of the Corporation known as the General Church of the New Jerusalem to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem, other than those performed by the Corporation known as the Academy of the New Church, be accepted (See Journal of the General Assembly for 1907, page 586).

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     The Academy

     The Academy of the New Church is a body of the Church organized under the laws of the State of Pennsylvania "for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, promoting education in all its various forms, educating young men for the ministry, publishing books, pamphlets, and other printed matter, and establishing a library." These uses of the Academy are now being conducted at Bryn Athyn, Pennsylvania. The annual meeting of the Corporation is held in the Borough of Bryn Athyn, Pennsylvania.
     The ecclesiastical affairs of the Academy, including the religious instruction given in the schools, have, by resolution of the Board of Directors of the Academy, been placed under the supervision of the Bishop of the General Church of the New Jerusalem. At the present time, all the members of the Corporation and the Board of Directors of the Academy are members of the General Church of the New Jerusalem, and the Bishop of the Church is also the President of the Academy.

     The "New Church Life"

     The NEW CHURCH LIFE is the official organ of the General Church. By this is meant that it is the editorial policy of the magazine to reflect accurately the doctrinal thought and life of the General Church. Also this magazine is the recognized medium for the publication of the official reports and transactions of that body.
     Because of this, whenever a vacancy occurs in the editorship, the Bishop may make a temporary appointment which becomes permanent only if and when it is confirmed by action of the General Assembly. As the Editor is in a pastoral relation to the whole Church, a priest is always chosen for this office.
ANNUAL COUNCIL MEETINGS 1970

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1970

     General Church of the New Jerusalem

     ANNUAL COUNCIL MEETINGS

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the General Church have been scheduled to take place in the week of January 24-30, 1971, at Bryn Athyn, Pennsylvania.
     NORBERT H. ROGERS
     Secretary

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CLERGY REPORTS 1970

CLERGY REPORTS       WILLARD D. PENDLETON       1970

     Report of the Bishop of the General Church September 1, 1969-August 31, 1970

     
     The year 1970 will be remembered as an eventful year in the history of the New Church. The reason for this is that this year marked the two hundredth anniversary of the New Church. The two most significant occasions were the General Assembly held in Bryn Athyn and the World Assembly held in London. The primary theme of both Assemblies was the Second Advent.
     As both of these Assemblies will be fully reported in the pages of NEW CHURCH LIFE, I will merely note here that each, in its own way, served the purpose of reminding all who attended of the inner mission of the New Church. I am, therefore, deeply grateful to all who labored to bring these two celebrations of the Second Advent to fruition, and I am confident that the affection and thought that went into these two memorable events in the life of the Church will strengthen our resolve in the days ahead.
     Although these two Assemblies were the high points of the past year, I would also observe that there were other activities of interest and, further, that there were priestly and pastoral assignments which should be included in this report.

     District Assemblies. During the closing months of 1969, which are included in this report, two District Assemblies were held:
     1) The Eastern Canada District Assembly (September 26-28). At this Assembly I discharged with thanks a District committee which had been appointed to investigate the possibility of incorporating the General Church in Canada. I also appointed a new committee representing all the members of the General Church in Canada and instructed the committee to proceed with the articles of incorporation. This work is now in process, and it is hoped that we will be able to hold a meeting of the membership of the General Church in Canada sometime next year for the purpose of adopting the articles of incorporation.
     2)     The Midwestern District Assembly (October 31-November 2). During the years in which the Midwestern District was involved in the formation of the Midwest Academy, the thought of the meetings focused on this use.

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In recent years, however, the meetings have been largely confined to doctrinal presentations and social gatherings. Useful as such occasions are, there are those who feel that, lacking specific uses to be performed by a District, the doctrinal and social aspects of an Assembly can be served equally well by episcopal visits to individual societies. While there is a sense in which this is true, I believe that there is a real use to be served by the coming together of the General Church membership in any given geographical area. The success of such gatherings, however, is always dependent upon the response.

     Episcopal Visits. On September 14, 1969, I made a visit to the Erie Circle, where I dedicated an altar which was erected in a private home in a room that has been set aside for the use of the Circle. It was a memorable and moving occasion, which gave promise of a new beginning within this small group of faithful members of the General Church.
     In February I visited the Los Angeles Society and the San Francisco Circle. In both places I had the opportunity to discuss with the membership the hopes and problems of establishing the General Church in these two great metropolitan centers.
     In March I visited with the General Church Group in Connecticut. Here we spent a full evening discussing the possibility of establishing a resident pastor in the New England-New York area. The following day we held an Easter service, and I administered the Holy Supper.

     Pastoral Appointments and Changes. The Reverend Lorentz R. Soneson resigned as Pastor of the Los Angeles Society and Visiting Pastor to the San Francisco Circle. Mr. Soneson has accepted appointment as Resident Pastor in the New England, New York and North Jersey area. He will assume his new duties early in September.
     The Reverend Norman H. Reuter, Pastoral Assistant to the Bishop, will take charge of the Los Angeles Society and serve as Visiting Pastor to the San Francisco Circle for the period of one year from September 1, 1970.

     Other Changes. The Reverend Robert S. Junge has resigned as Secretary of the General Church and has accepted appointment as Acting Principal of the Bryn Athyn Elementary School. During the seven years in which Mr. Junge served as Secretary of the General Church he developed the services of this office to a high degree of usefulness and proficiency. I know that the entire membership of the General Church is grateful for the vision and efficiency with which Mr. Junge undertook this important work. In the field of communication he has been outstanding, and in more ways than I can express he has given us the benefits of his unusual talents.

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     The Reverend Norbert H. Rogers has resigned as Secretary of the Educational Council, Director of Religion Lessons, and Editor of NEW CHURCH EDUCATION. At the Twenty-fifth General Assembly, held in June, 1970, Mr. Rogers was elected Secretary of the General Church. As I said on that occasion, I have full confidence in Mr. Rogers' ability to meet the requirements of this office which now carries the responsibility for so many uses of the General Church.
     The Reverend David R. Simons, after twenty years of service, resigned as Principal of the Bryn Athyn Elementary School and as Assistant Pastor of the Bryn Athyn Church. The Bryn Athyn Church has been fortunate to have had a man of Mr. Simons' talents in the field of education during these years of rapid growth and development in our Elementary School. It was in view of these many talents which Mr. Simons possesses that I asked him to serve as an Educational Assistant to the Bishop. In this capacity he will serve as Secretary of the Educational Council, Director of Religion Lessons, Editor of NEW CHURCH EDUCATION, and as an Educational Assistant to the General Church schools. I can report that at the time of writing, Mr. Simons has already taken firm hold on all the aspects of his new use.
     WILLARD D. PENDLETON
     September, 1970
COUNCIL OF THE CLERGY 1970

COUNCIL OF THE CLERGY              1970

     September 1, 1969 to August 31, 1970

     MEMBERSHIP

     During the year ending August 31, 1970, there were no changes in the membership of the Council of the Clergy, which, therefore, continued to number three priests in the episcopal degree, thirty-six in the pastoral degree, four in the ministerial degree, and one associate member, a total of forty-four. Of these, eleven were wholly or essentially employed by the General Church and/or the Academy of the New Church, and seven were retired or in secular work.
     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 Authorized Candidate. A Directory of the General Church and its Missions is published in NEW CHURCH LIFE, October 1970, pp. 497-501.

     STATISTICS

     The statistics concerning the Sacraments and Rites of the Church administered during the year, complied from 42 reports received as of October 15, 1970, together with the comparative figures for twelve-month periods five and ten years ago, are shown below:

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                    1969-1970     1965     1960
Baptisms
     Children               135     149     154
     Adults               34     55     33
     Total                    169     204     187
Holy Supper: Administrations
     Public               160     207     178
     Private               62     Not given     Not given
     Communicants          5271     5370     4988
Confessions of Faith          41     34     45
Betrothals                    35     21     21
Marriages                    54     40     41
Ordinations                    0      8     2
Dedications
     Churches               0      1     0
     Homes                    4      14     8
     Other                    2      1     0
Funerals                    51      51     47

     
     REPORTS OF THE MEMBERS OF THE COUNCIL

     The Right Rev. Willard D. Pendleton continued to serve 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 578-580 of this issue.

     The Right Rev. Elmo C. Acton served as Dean of the Bryn Athyn Church. In July he represented the General Church at the World Assembly of New Church bodies in London, England.

     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, continued to serve on the Bishop's Consistory and as an honorary member of the governing Boards of the General Church, the Academy and the Bryn Athyn Church. He preached four times in Bryn Athyn, and once each in Meadowridge, Pennsylvania, and Miami, Florida, and conducted a Christmas service for second grade children in the Bryn Athyn Elementary School. He also gave nine College Chapel talks; addressed the Bryn Athyn Society on the fiftieth anniversary of the dedication of the Cathedral; gave addresses to Theta Alpha and the Women's Guild of Bryn Athyn; and conducted three group classes in Bryn Athyn.

     The Rev. Alfred Acton II was Assistant Pastor of the Immanuel Church, Glenview, Illinois.

     The Rev. Kurt H. Asplundh continued to serve as Pastor of the Pittsburgh Society.

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     The Rev. Bjorn A. H. Boyesen served as Pastor of the Colchester Society and Visiting Pastor to the Letchworth-Manchester and the Glasgow Circles. He also was Chairman of the British Finance Committee and of the British Academy, and a member of the Council of the Swedenborg Society and of its Advisory and Revision Board.

     The Rev. Peter M. Buss served as Superintendent of the South African Mission and Visiting Pastor in Southern Africa. In addition to his regular duties he preached seven times in Durban, was in charge of three Men's Discussion Groups, and taught Arithmetic in Kainon School. He also preached once each in Bryn Athyn, Toronto, Kitchener and Washington; gave addresses on the Mission to students of the Academy of the New Church and at the church schools in Toronto and Kitchener; and was a speaker at the Swedenborg's birthday banquet in both Toronto and Kitchener.

     The Rev. Geoffrey S. Childs served as Pastor of the Detroit Society.

     The Rev. Robert H. P. Cole, Pastor of the Sharon Church, Chicago, and Visiting Pastor to the Midwestern District, including St. Paul and Madison and Wisconsin Circles and the Kalamazoo, Michigan, Wilmington and Rockford, Illinois, Groups, in addition to his regular duties gave pastoral guidance to an informal doctrinal discussion group in the Chicago area which met twice a month and proved very successful.

     The Rev. Harold C. Cranch served as Pastor of the Olivet Church, Toronto, and Principal of the Olivet Day School.

     The Rev. Roy Franson continued as Pastor of the Miami Circle and Visiting Pastor to the Groups in New Smyrna Beach and St. Petersburg, Florida, Atlanta, Georgia, Birmingham, Alabama, and Memphis, Tennessee, and to the isolated in these States.

     The Rev. Alan Gill was retired from active service.

     The Rev. Victor J. Gladish, although in secular work, assisted in an administration of the Holy Supper; preached once a month at Sharon Church, Chicago, except in June and August; conducted a family service at Immanuel Church, Glenview; held a service and a doctrinal class in Madison, Wisconsin; and on occasion assisted in conducting meetings of a philosophy group.

     The Rev. Daniel W. Goodenough, Jr., served as Instructor of Religion and History in the Academy of the New Church, and Visiting Pastor to the Northern New Jersey and the New York Circles. In connection with his duties he chaired a committee which revised the Girls School rules and drafted a statement of their philosophy. He also spent time counseling students, conducted Secondary School Chapel during the third term, gave weekly worship at Glenn Hall, and occasionally spoke in College Chapel. In addition, during the summer he planned and organized three new Religion courses. He made a pastoral visit to the Connecticut Group for the Rev. Bruce Rogers, preached twice in Bryn Athyn, and once each in Toronto and Detroit.

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     The Rev. Henry Heinrichs was fully retired and had nothing to report for the first time since 1923.

     The Rev. Willard L. D. Heinrichs continued as Visiting Pastor to the Canadian Northwest area and the Pacific Northwest area in the United States, resident in Dawson Creek, British Columbia. In addition to his regular duties he preached five times in Durban, once in the Transvaal Circle, and once in the Alexandra Township Society of the South African Mission. He also conducted a doctrinal class in the Transvaal Circle and addressed the children of Kainon School in Durban.

     The Rev. W. Cairns Henderson continued as Editor of NEW CHURCH LIFE, and as Dean of the Theological School and Professor of Theology and Religion at the Academy of the New Church. In addition to his regular duties he preached five times in Bryn Athyn and conducted one children's service, and preached and gave a doctrinal class in Washington, D. C.

     The Rev. B. David Holm served 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, the Phoenix Group, and the isolated in Flagstaff, Arizona, and El Paso, Texas. He notes that there has been a noticeable and encouraging increase in attendance at all church functions in the area under his charge, due largely to several New Church homes being established in the area, to New Church students attending the local university, and to visitors.

     The Rev. Robert S. Junge was Secretary of the General Church until July 1,1970, when he became Acting Principal of the Bryn Athyn Elementary School.

     The Rev. Louis B. King served as Pastor of the Immanuel Church and Headmaster of the Immanuel Church School.

     The Rev. Kurt P. Nemitz continued as Pastor of the Stockholm Society and as Visiting Pastor to the Jonkoping, Copenhagen and Oslo Circles.

     The Rev. Hugo Lj. Odhner, although retired from active duties, continued as a member of the Bishop's Consistory, and was occupied with the publication of his book, The Human Mind, by the Swedenborg Scientific Association.

     The Rev. Ormond Odhner was an Instructor of Religion and History at the Academy of the New Church.

     The Rev. Dandridge Pendleton served as Principal of the Academy of the New Church Boys School.

     The Rev. Martin Pryke was Executive Vice President of the Academy of the New Church. In addition to his regular duties, he visited Dawson Creek, B. C., and Washington, D. C., as a representative of the Academy of the New Church to give addresses on its work. He preached in Dawson Creek and Washington, four times in Bryn Athyn, and once in Colchester. He also conducted a children's service in Dawson Creek and one in Bryn Athyn.

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     The Rev. Norman H. Reuter served as Pastoral Assistant to the Bishop. In the course of the past year his duties included preaching thirty-seven times, conducting thirty-eight doctrinal classes, giving six College Chapel talks, dozens of children's talks and religion classes, many evenings of slide showing, counseling to a wide variety of people, besides informal instruction in innumerable situations along his routes of travel. These activities were to assist pastors in thirty-three localities in the United States and Canada.

     The Rev. Morley D. Rich served as Pastor of the Denver Circle and Visiting Pastor to the Fort Worth Circle and the Central-Western District.

     The Rev. Norbert H. Rogers served as Director of the General Church Religion Lessons and associated uses until June 30, and since then as Secretary of the General Church. In addition to his regular duties, he preached three times in Bryn Athyn, and once each in London and Los Angeles. He conducted a children's service in Bryn Athyn and shared with the Rev. Erik Sandstrom the responsibility of making regular pastoral visits to Philadelphia to conduct services of worship and give doctrinal classes. He also gave three College Chapel talks and conducted one evening worship for the secondary schools' resident students. He reports that celebrating the two hundredth anniversary of the Lord's sending forth His twelve disciples throughout the spiritual world by attending the General Assembly in Bryn Athyn and the New Church World Assembly in London had made it a momentous year for him.

     The Rev. Donald L. Rose continued as Pastor of Michael Church, London. He served as Headmaster of the British Academy Summer School, made three pastoral visits to Holland and one to France, and edited the British News Letter. In addition, he took part in making arrangements for the 1970 New Church Assembly and had two booklets published, namely, The World Knew Him Not and That All May Know, the latter having been co-authored by the Rev. Frank S. Rose.

     The Rev. Frank S. Rose served as Pastor of Carmel Church, Caryndale, Ontario. In addition to his normal duties he preached twice in Toronto, and once each in Bryn Athyn, Pittsburgh, Colchester, London and The Hague. He also took a trip on the Open Road in England, gave the Charter Day address in Bryn Athyn, spoke at the General Assembly banquet, and ran the second Maple Leaf 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 once and gave a doctrinal class to the Washington Society, and in Bryn Athyn preached three times, conducted one children's service, and gave a doctrinal class and the Swedenborg's birthday address.

     The Rev. Frederick L. Schnarr, Pastor of the Washington Church of the New Jerusalem and Visiting Pastor to the District of North and South Carolina and Southern Virginia, reports the imminent opening of the Washington Society's new elementary school, bringing to fruition the thought, effort and planning of many years.

585




     The Rev. David R. Simons was Principal of the Bryn Athyn Elementary School until July 1, 1970, and since then became Educational Assistant to the Bishop of the General Church, Secretary of the Educational Council of the General Church, Director of General Church Religion Lessons and Editor of NEW CHURCH EDUCATION. He also was appointed as educational consultant to General Church schools and put in charge of teacher placement. He preached three times and delivered five doctrinal classes in Bryn Athyn, and preached once each in Toronto, Glenview and
Pittsburgh.

     The Rev. Lorentz R. Soneson served as Pastor of the Los Angeles Society and Visiting Pastor to the San Francisco Circle. He also was a teacher at the British Academy Summer School.

     The Rev. Kenneth 0. Stroh served the Bryn Athyn Church, giving children's services, teaching Religion in the Elementary School, and directing the Cathedral choir and the Society's singing practices. He was also Visiting Pastor to the Massachusetts Group, and conductor of the Bryn Athyn Orchestra.

     The Rev. Douglas M. Taylor continued as Pastor of the Hurstville Society, Australia, and Visiting Pastor to the Auckland, New Zealand, Group and the isolated in Australia. In addition to his regular duties he gave a weekly radio talk from a Sydney broadcasting station, and on one occasion reported on the New Church World Assembly on the Australian Broadcasting Commission's national radio network.

     The Rev. Gudmund Boolsen reports that he has been studying Latin, and that the second proof reading of his translation of Heaven and Hell into Danish has been completed.

     The Rev. Jose Lopes de Figneiredo continued as Minister of the Rio de Janeiro Society.

     The Rev. N. Bruce Rogers continued as Instructor of Religion, Latin and Hebrew at the Academy of the New Church, and Visiting Minister to the Connecticut Group of the General Church.

     The Rev. Christopher R. J. Smith was Assistant to the Pastor of the Olivet Church, Toronto, and Visiting Minister to the Montreal Circle. He taught Religion and Physical Education in the Olivet Church Day School, and also served as Acting Principal of the Carmel Church School one day each week.

     The Rev. Jan H. Weiss was an inactive associate member of the Council of the Clergy.
     Respectfully submitted,
     NORBERT H. ROGERS
          Secretary

586


AUTHORITY OF THE WORD 1970

AUTHORITY OF THE WORD       Rev. ROY FRANSON       1970

     One of the most essential teachings distinguishing the New Church from orthodox Christianity is that the Old and the New Testament have absolute Divine authority, and that this will be true in all ages to come. If man does not acknowledge that it is the eternal, unchangeable voice of the Lord that speaks to him in Scripture, and that therefore he must hearken to its teachings, he should know that there is nothing else in the world that can serve as a means for his salvation. Human prudence, marvelous scientific discoveries, miracles-even the raising of the dead-never have taken, and never will take, the place of the Word in the formation of a saving faith with man. That is the obvious meaning of the Lord's words: "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."*
* Luke 16: 31.
     If our quest for truth be sincere, if we sincerely wish to communicate with heaven and the Lord, we must "hear Moses and the prophets," that is, we must turn to the Lord in His Word. "Search the Scriptures," the Lord said, "for in them ye think ye have eternal life."* The Divine Word is the appointed means to all spiritual knowledge; it alone is the nexus between heaven and earth. The Lord as the "Word made flesh" is the "way, the truth, and the life." Our very first step toward a living, saving faith must therefore be the acknowledgment that the whole infinite truth itself lies hidden within the often crude statements of Scripture. By searching the Scriptures for the hidden, eternal truths of heaven we may be empowered from on high to detect and to conquer the forces of hell which constantly seek our spiritual, eternal destruction, even as we have been successful in our struggle to survive and improve upon our living conditions on earth by means of the natural laws discovered through our search into the book of nature. Lasting, saving faith, or living faith, must rest firmly upon belief in the Divine authority of the Word; and it can be obtained only through a systematic and analytic study of the teachings of the Word.
* John 5:39.
     Yet this is the belief which has been either rejected or falsified in the former Christian Church. One course has been, and continues to be, to regard the teachings of the Old and New Testament as applicable only to the times in which they were given, and therefore as having no other value today than as a record testifying to the Lord's mercy, power and justice in ages past.

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The other course has been; and continues to be, to insist upon a mere literalistic interpretation of Scripture. The one course of departure from belief in the Divine authority of the Word has led men to imagine that they can gain a knowledge of eternal life by other means; some believing that science will lead to this knowledge, others that it can be gained through spiritistic phenomena. The other course has led men to believe that the Lord will establish His eternal kingdom in this world, either in the air above us, or by somehow destroying the present earth and creating another; for a literalistic interpretation of Scripture can lead only to a materialistic concept of the Lord and His heaven.

     Both these schools of thought, however, have not been able to satisfy the masses, and for this reason there is an increasing denial of both the Lord and eternal life in the Christian world. Because the Word has been denied or misunderstood, even as the Lord was denied or misunderstood when He walked the earth, men are demanding: "If there be a God, let Him show Himself by some miracle." The mocking words of the Jewish leaders, when they had succeeded in having the Lord crucified, are echoed in the Christian world today; "If He be the King of Israel, let Him come down from the cross, and we will believe Him."* Miracles are what men demand in exchange for their devotion and worship of their Maker. Yet reason will confirm the teaching of the Writings that a genuine worship of the Lord is destroyed rather than promoted by miracles. For miracles tend to compel belief, and "what is compelled does not remain but is dissipated."** A belief in, and a worship of the Lord, that will remain beyond the grave consist in a life of charity and use which is lived from an intelligent understanding of the nature of God and the operation of His merciful providence as revealed in the Word. In no other way, and by no other means, can man obtain a saving faith. The Divine teaching is, therefore, that "the eternal things of worship, which are faith and charity, must be implanted in freedom."*** For only that which is implanted in the human mind in a state of freedom according to reason remains; and as man in a state of freedom seeks to acquire for himself the knowledge of faith, charity and use, he must constantly keep in the mind the Lord's teaching: "Search the Scriptures, for in them ye think ye have eternal life."
* Matthew 27: 42.
** AC 7290.
*** Ibid.
     The Word is the only true source from which an acceptable worship of the Lord can be derived, even as it is the only means of communication between the Lord and the beings created by Him.

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Yet men have put aside this only means. In their attempts to communicate with the Lord and His heavens they are using forbidden means. Having bypassed the "door" to heaven and the "way" to eternal life, man is seeking to enter through some other way. But the eternal voice of the Lord will ever be heard to say: "Verily, verily, I say unto you, He that entereth not through the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."*
* John 10: 1.
     The Word of God is the door to heaven, and he who seeks to enter through some other way is a "thief and a robber." Yet it must be asked:
"How is the Word the door through which man may enter and be spiritually nourished and led to the kingdom of heaven? Or, "How is it that the Word is the sole means of conjunction with heaven and the Lord?" Or again: "Why is there no communication with heaven except by means of the Word?" The parable of the Lord in which He calls Himself the "door of the sheep" has never been understood. "I am the door," He said, "by Me if any man enter in he shall be saved, and shall go in and out and find pasture."*
* John 10: 9.
     The Lord as to His Divine truth, and thus as the Word, is the door, because Divine truth or the revealed Word alone can lead to heaven. He came into the world to the end that men might know truth, and through the knowledge of truth learn to love Him who is truth itself, and so be conjoined with Him through a life according to truth, which is a life of charity and use. Finite men cannot approach an infinite God whose essence is love. Therefore, from His infinite love, He accommodated Himself, or approached mankind by means of His Word. Thus it is that the Word is the door of truth opening up to the life of love by which we may be conjoined with Him who is love itself.

     The Word may therefore be looked upon as the clothing of the Divine love. That is why the written Word is not a mere set of books, and that is why the Man Jesus is not a mere man, however good, but the written Word, as well as the Word made flesh, is a manifestation of the Divine itself; they constitute the accommodation of the Divine love to the apprehension of finite man according to the state of his reception. The soul of the written Word, as well as the soul of the Word made flesh, is the infinite love itself.
     It is this basic nature and quality of the Word itself that must be acknowledged by men if there is to be a communication with heaven and the Lord by means of it. The man who denies the Divinity of the Word deprives himself of the ability to communicate with heaven and the Lord.

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Only through him who has a knowledge of correspondence can there be conscious co-operation with the Lord in the formation and establishment of the church on earth, both within himself and in the community of men around him; yet all who sincerely believe that it is the Lord Himself who speaks in the Word may be saved. Yet it is from a knowledge of correspondences that the Word can be interiorly acknowledged to be Divine rather than a human production; it is from a knowledge of correspondences that the risen Lord can be interiorly acknowledged as the one and only God of heaven and earth. This is the reason that the science of correspondences constitutes a most essential part of the revelation given to the New Church. It is the key which unlocks the door to heaven.

     The Word written through Moses and the prophets is written in the style of correspondences and representatives and contains within itself the whole infinite truth. The same is true of the parabolic language of the New Testament; the parables of the Lord are the natural clothing of His Divine truth-and without parables "spake He not." This was indeed obscurely perceived in the early Christian Church, and from this perception the early fathers of Christianity drew their light and life, even as Paul was inspired to teach: "the letter killeth, but the spirit giveth life." But soon there arose a cloud of man-made dogmas which obscured the inner meaning of the Word; men lost sight of the "spirit and life" of the Word and clung to the letter alone, despite the Divine warning given therein.
     Yet in the midst of the literalism and consequent materialism into which the Christian Church at large has descended the Word alone remains the only door through which man must enter, in order to enjoy eternal happiness in heaven. This is what the Lord meant when He said: "No man cometh unto the Father but by Me."* All else in the world, apart from the creation itself, is the production of the human proprium or ego, the imagination of which "is evil continually."** The revealed Word stands supreme as the Divine embodiment of truth; and the preservation of the Word, true to its original meaning throughout the ages, is in itself a proof of the merciful providence of the Lord. This alone is a miracle great enough to make man sit back and reflect.
* John 14: 6.
** Genesis 6: 5.
     Yet it is not the printed books, however true to the original text, that constitute the basis and foundation of heaven, but the truth of the Word in the minds of men. For the human mind is the resting place, the foundation, upon which depends the preservation of the entire structure of heaven.

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     Now since the Word as to its written page is not in itself the conjunctive medium between heaven and earth, but only a Divinely provided means for creating that medium in the minds of men, it follows of necessity that there must always be some men who "hear Moses and the prophets"; that is, some men who are willing to search the Scriptures from a love of discovering and living the truth that alone can lead to heaven. For communication with heaven is not a foregone conclusion; it is not maintained by the Lord in some miraculous way regardless of man's attitude to Him and to His revealed Word. The communication is upheld only as man "hears Moses and the prophets." Only as man "abides in the Word" or endeavors to understand the truth of the Word for the sake of a life according to his best understanding of it is there a communication between heaven and earth: a communication which is experienced, not as voices and visions, but as a true and powerful conscience caused by the tacit dictate of the angels. In revelation alone can we see, or rather perceive, the Lord; there only can we meet our God and Savior face to face, as it were, and so be conjoined to Him. This inner vision of the Lord, which in reality is an inner perception of truth, becomes more complete and perfect as we search more deeply into the language of Scripture, provided this be done to the end that our life of charity and use may be ever more perfected. For the Word is like a ladder by which we may climb ever upwards as we enter ever more interiorly into the mysteries of faith as these are now revealed in the Writings.

     Every Christian understands and readily acknowledges that the Lord's parable of the shepherd and the sheep is symbolic of the Lord Himself and those who are willing to follow Him as sheep do their shepherd. Yet few will acknowledge and admit that everything the Lord said and did on earth is an earthly story or temporal deed in which lies concealed a spiritual meaning and eternal truth. However, it is only as this inner meaning opens up before our inner sight that we can lay claim to a true understanding of the teachings of the Lord in His Word, whether spoken through the mouth of Moses and the prophets or through the mouth of the man Jesus. And as we progress in this inner knowledge we will gradually come to regard the temporal adaptations as the tools by which we may enter more and more into the purer regions of angelic wisdom and perception, and thus into a true understanding of what the Lord wants us to do that we may find the happiness which is so beautifully described in the Lord's words: "to go in and out and, find pasture."
     Because communication with heaven involves an active and a reactive relation-the Lord acting and man reacting-it is necessary that there be somewhere upon the earth a church in which the Word of God is read and understood, loved and lived.

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This is why the Lord, in His merciful providence, has revealed Himself throughout the ages in perfect accommodation to man's state, that is, to man's ability to understand. In the infancy of the race the truth of heaven was heavily veiled in the language of allegories, or fairy tales, often spoken of as the "dark sayings of old." In the childhood state of the race the Lord caused the members of the Jewish race to enact the life of heaven in a purely representative worship; they as it were "played" heaven as actors on a stage. In the adolescent state of the race the Lord Himself came down to present the eternal truth of heaven in the wrapping of moral concepts. Finally, when the race had grown to maturity, and entered into the age of rationality, the Lord revealed the truth of heaven in a body of rational doctrine. In this revelation, which is given for the New Church foretold in the book of Revelation, the Father of all creation, that is the infinite Divine love, is as plainly revealed as it possibly can be to finite minds. The doctrine of genuine truth and the science of correspondences, now set forth in the Writings, constitute but a thin veil through which men today and in all ages to come may grow and progress in heavenly wisdom and Divine worship, if they only suffer themselves to "hear Moses and the prophets" as now set forth in the revelation given to the New Church.
     But again, it must be understood that the books of the Writings, which constitute the second coming of the Lord, cannot restore a conjunction with heaven and the Lord unless their teachings be implanted in the human mind, and there become a living force for good. The implantation of the truth is done chiefly through preaching and doctrinal instruction. Yet truth so implanted does not become a living force for good except through confirmation as a result of personal study and meditation. Isolated teachings of the Word seldom, if ever, convey the whole truth. It is indeed an eternal truth that "if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Yet to hear, or to have an intellectual appreciation of the truth of the Word, is not sufficient. To this must be added what is involved in the injunction: "Search the Scriptures, for in them ye think ye have eternal life."

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FAMOUS NEW CHURCH TEMPERANCE WRITER 1970

FAMOUS NEW CHURCH TEMPERANCE WRITER       RICHARD R. GLADISH       1970

     Timothy Shay Arthur was one of the best-known authors in the field of Nineteenth Century American women's magazines, and famous for his novel, often dramatized, Ten Nights in a Bar-Room. During his career as editor, author and publisher, he wrote and published over two hundred novels and collections of tales before his death in 1885. Moreover, he collaborated in editing and publishing with the Rev. William H. Benade, later bishop and founder of the Academy, two children's magazines expressly designed for New Church children between 1845 and 1854. These were The Little Truth-Teller (1845-1852) and The Dew-Drop (1852-1854), the latter published by Boericke & Tafel in Philadelphia.
     Arthur joined the Church of the New Jerusalem, now at 22nd and Chestnut Streets, when it was called the First New Jerusalem Church of Philadelphia, on January 30, 1842, and five of his seven children were also listed in the church records as having been baptized in the faith. Three years later W. H. Benade was baptized by the Rev. Richard de Charms, Sr., into the New Church and licensed to preach in the Convention, having come over from the Moravian Church. His first pulpit was in Philadelphia as successor to De Charms.
     Apparently one of the first acts of Benade after joining the New Church was to collaborate with T. S. Arthur in the publication of The Little Truth-Teller, which was intended to furnish literature for little children of Convention. Illustrations for the monthly periodical were furnished gratis by Professor John Frost, a well-known artist of Philadelphia, and a co-member of Convention.
     In the seven bound volumes of the Truth-Teller in the Academy Library one may read in what seems today a rather difficult mixture of traditional piety and direct New Church teachings the record of this laudable effort to supply children of the Church with literature that would build New Church ideals at the same time that it supplied young minds with appropriate reading for a Nineteenth Century Sunday afternoon.
     The first number begins with an address to the reader, written probably by Arthur, who is listed as Editor, explaining that as the price is just a penny per issue, each child will have a good chance of buying his own copy: ("What little boy or girl is there who is unwilling to give up a cake or candy once a week for the sake of getting a Magazine filled with interesting stories and other good things?

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We hope there is not one.") Benade is listed as publisher, and both are acting for a subcommittee of the Central Convention. The first story, signed "A" and probably by T. S. Arthur, tells about "James and Henry, or Two wrongs never make a Right." Two brothers quarrel and fight one day, and their mother comes in to say that wicked spirits from hell have had their way with them, and warns that they may well go on to injure or kill one another in later life. All evil spirits, she says, citing Swedenborg, seek to destroy children by making them wicked like themselves, and the story ends thus:
     "We hope . . . that all our little readers will try, like them, to keep evil spirits far away, that good angels may be round about them and dwell in their young hearts."
     This first number also includes a poem and a small essay on good and evil animals, obviously based upon the teachings of the Writings. It ends with a half-page account of children in heaven:

     "All children who die, we are told by Swedenborg, go to Heaven. A great many infants and children die-nearly one-fourth of all who are born upon earth. As soon as their bodies die their spirits are taken up into Heaven, and then good angels take care of them, and love them very tenderly. They teach them everything good, and they grow up in heaven until they become angels themselves, and then they, in turn, take care of little children who die on this earth and go to heaven, or are employed by the Lord in doing good in some other way. All in heaven are engaged in doing good. None are idle there. But all are useful and all are happy. On this earth there are a great many unhappy people-they are unhappy because they are not seeking to be useful to others. No one who loves to do good to others is unhappy."

     This seems to be the didactic voice of Benade himself; had it reached little Samuel Langhorne Clemens, then ten years old in Hannibal, Missouri, it might have stopped him from such wild hilarity as "Captain Stormfield Visits Heaven," and maybe have tinged with understanding the bitterness of his last years when he raged against Christianity in its Nineteenth Century trappings.
     "An Evening Walk," in the January, 1851, number, seems to reflect the story-telling skill of Arthur at the same time that it makes a rather sophisticated point, religiously speaking, for the Sunday school set. Virginia is witness to a friend's stealing some flowers from a neighbor's garden, and in telling of it to her mother, she takes satisfaction in her own probity. She is astounded when her mother accuses her, Virginia, of stealing, and from the Lord, too Yes, her mother says, she has robbed the Lord of merit, which belongs to Him alone!

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The lesson was hard at first, but Virginia "never afterward was heard to boast of her own goodness, and also became very cautious about exposing the faults of others. . . . And she herself was led to see, and acknowledge, in after life, that not only do our manifest evils, but even our natural good qualities, require to be regenerated by the Lord, before they can be receptive of heavenly light, and in any degree promote our salvation."
     In the split between Benade and the First Philadelphia Society in 1854, occasioned by the society's refusal to heed Benade's effort to guide the building of a new house of worship and the laying of the cornerstone by principles he saw in the Writings, it seems likely that Arthur also departed from Benade's pastoral leadership. However, since Arthur's sensational novel dramatizing the temperance cause came out in 1854, and occupied all his waking time for several months, it is possible that their collaboration dissolved naturally at that time with the ending of The Dew-Drop, which had 1200 subscribers, but not enough money to meet publication costs.

     Perhaps a closer look at Arthur's magnum opus is in order for a 1970 readership. The unwary reader is likely to confuse this novel with a sentimental poem by D'Arcy called "The Face on the Bar Room Floor," but the two have little in common beside the use of the common noun barroom. Donald A. Koch, introducing a Harvard centenary re-issue of the novel in 1964, characterizes this tremendously popular book and drama of Nineteenth Century America thus: "Quite apart from its value as legend and myth, Ten Nights in a Bar-room deserves its place in American literary history as the classic example of the temperance novel genre. All the characteristics common to the type are happily met with in this one work-the belabored thesis, the step-by-step decline of the inebriate, the lurid episodes of horror and death, the martyred innocents, and the all-pervading atmosphere of sanctimonious piety."*
* Ten Nights in a Bar-Room, and What I Saw There, by Timothy Shay Arthur, Edited by Donald A. Koch, Harvard University Press, 1964.
     Leading elements in both the American Convention and the English Conference during this period expressed a strong identification with the temperance movement, and there is plenty of literature of the time which underlies the tremendous scourge that misuse of alcohol laid upon the backs of the common workmen of the Nineteenth Century and their wives and families. (See Jacob Riis, How the other Half Lives, for example, wherein this journalist friend of Teddy Roosevelt recounts a tale of a young boy's succumbing to drunkenness in a New York alley and being eaten by rats before he could awake; or Stephen Crane's picture of hellish home life in Maggie, a Girl of the Streets.)

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     A few touches in Arthur's novel still remind us that he was writing not only as a temperance propagandist, but also as a New Church man: In the third chapter, or "Night," we read of the sotted Joe Morgan, who is suffering from delirium tremens, speaking to the evil spirits who he supposes have sent dreadful creatures to haunt him, "Keep out! Go away! You can't come in here. This is Mary (his daughter)'s room; and she's an angel. Ah, ha! I knew you wouldn't dare come in here-" And later, when Mary kisses him, there was "a power in it to remand the evil influences that were surrounding and pressing in upon him like a flood." And then the author remarks; "Now the sphere of his loving, innocent child seemed to have overcome, at least for the time, the evil influences that were getting possession even of his external senses." Far along in the novel, we find the characterization of a tavern as a place-"where an angel could scarcely remain without corruption." And another, younger victim of drink finds that the saloon has driven out of his mind "those humane, child-like, tender, and heavenly thoughts and impressions it had been the mother's care to impart and awaken."
     The touches which might be attributed to Arthur's contact with the Writings are not prominent nor frequent in the story, but something of correspondence emerges in the final description of the condign downfall of the infamous tavern that brought so much woe to Cedarville, until its people rose up in the last chapter to spill out all the alcohol (after carefully paying for it) and ended the sway of intoxicating beverages in their town by statute.
     This is how the story ends:

     "On the next day, as I entered the stage that was to bear me from Cedarville, I saw a man strike his sharp axe into the worn, faded, and leaning post that had, for so many years, borne aloft the Sickle and Sheaf; and just as the driver gave word to his horses, the false emblem which had invited so many to enter the way of destruction, fell crashing to the earth."
     Perhaps in the symbol of grain, which had sustained the town through a thriving milling industry as the book opens, and which then is turned into distilling and its products we see a conscious, if somewhat labored use of correspondences. In this and his other work, we beheld a New Church journeyman of letters engaged in a stout-hearted, one-man effort aimed at permeation. Judging by the reaction of Nineteenth Century America, he must have enjoyed a measure of success.

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ACADEMY'S CHALLENGE TO YOUTH 1970

ACADEMY'S CHALLENGE TO YOUTH       Rev. HAROLD C. CRANCH       1970

      (Delivered at the Cathedral service on Charter Day, October 16, 1970.)

     In October 1877, the Academy of the New Church applied for, and later received, a charter for its corporate existence that allowed it to perform many uses vital to the New Church and to all mankind. It was founded: 1) to make known the Heavenly Doctrines and establish the New Church; 2) to promote education in all of its various forms, with special emphasis upon educating young men for the ministry; 3) to publish books and pamphlets; and 4) to establish a library.*
* The Charter of the Academy of the New Church.
     Thus the vision of the young men, and the cherished dreams of the older men of the church, moved a step closer to realization. But the vision was a vision still, although it could now pursue its purposes with the protection of the state. The Academy was a tool looking to these uses, not a fulfillment in itself. The dream must persist to inspire untold generations before its greater uses would be accomplished, and its chosen work will never become obsolete nor be fully realized.
     Why is Charter Day so important that it is recognized not only by the Academy schools but by the whole Church? The men who dreamed the dreams, and those first inspired by the vision, have long since passed into the spiritual world. The next generation, who made this vision their dream also, for the most part have been called to their eternal uses; and a third generation are now old men dreaming dreams. But now we live in a different world, beset by many new problems bearing little resemblance to the problems of yesteryear. Can we expect the dreams of former generations to inspire the vision of this generation, beset by its own problems, acutely aware of its own needs?
     Thus does youth challenge the importance of the purposes of former generations, which have become to them the "Establishment" trying vainly to preserve the ideals of long ago against the reality of this day. But so often idealistic young people look to the external problems of the Establishment rather than to the living principles that underlie it. Difficulties are bound to exist in any organization in its efforts to fulfill its uses. But let us look to the uses of the Academy to see if they are merely a dream of the past, or whether they are relevant to the problems of today.

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     The four uses outlined in the Academy's Charter exist for the sake of establishing the New Church in its members and their children, in the world, in educational principles, and in the research materials for the use of students of any organization. The Lord's church in every age has existed for one purpose: that salvation might be possible for men, and thus that the purpose of creation might be fulfilled.* That purpose has been the restless search of mankind through the ages. While young people today may use other words; they mean the same thing when they seek for identity; when they seek peace for the world, and the development of a loving relationship between individuals and nations. The problem is their seeming rejection of spiritual values. This cannot be wondered at: the teachings of the New Church are scarcely known, the sterile dogmas of the former church are known only too well.
* HD 5, 245; SS 104.
     We are all swept up into the restless seeking of this age. We are in danger of taking the external acts of questioning, rejection and social experimentation as modern answers to our social problems. The abuses which often follow cannot build a better world. But knowledge of true order, the acceptance of genuine principles, and the vision of Divine purpose in all things can give pointed direction to our efforts and permanence to the results.

     The New Church has been blessed with a revelation of truth that makes it possible for us to realize the uses in all things and the principles by which the genuine order in nature and in human relationships can be known and established. So the Academy's purpose of building the New Church, in which these things may be known and used for the benefit of all, is not out-dated. The Academy's doctrinal applications to education while not perfect, look to this purpose; and the doctrine of use when applied is the means to be genuinely helpful to others and to promote lasting order and true, internal, peaceful relationships between individuals and countries.
     So the purpose of the Academy is not now, nor can it ever be, outdated. But each generation must see how this vision can be interpreted to meet the problem of its own day. The use of the Academy to establish the New Church is relevant to this age, and not only relevant but of the utmost importance to all mankind. Only through the church can the world be preserved, and this does not mean preserved as to its present form and as to its present social values. Only by the existence of the church can the world continue to exist. We are taught in the Writings that if there did not exist on earth a church where the Word is, and where by that Word the Lord is known, and where His uses are served, there would be no connection with the heavens, and without that vital connection mankind would utterly perish.*

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We are also told that this use can be performed by a few for the many,** although the effectiveness of the use to the moral and spiritual development of mankind is increased as numbers and devotion to those ideals increase.***
* AE 655; AC 636, 637, 2853; HH 68.     
** SS 104.
*** Cf. HH 418 on the increase of perfection in the heavens.

     But how can the ideals of the Academy, seen by a few, and carried out more or less imperfectly in the lives of a few men and women of this day, help solve the great problems of our age? Today men are faced with the very serious problem of the pollution of our total environment. Ignorance, mismanagement of many natural resources and manufacturing processes, the development of an economy requiring planned obsolescence, the greed and avarice of nations and individuals, the militant selfishness which would allow one individual or one corporation or business to prey upon others regardless of their lasting uses, or that would allow one generation to abuse selfishly the natural resources held in trust for all future generations, have produced a pollution problem of worldwide proportions.* And it is serious enough to have moved many students of ecology to conclude pessimistically that mankind's days on this earth are numbered and that his inherent selfishness will prevent him from uniting with others to use his scientific abilities to overcome the problem, to make our earth again an enjoyable habitation for mankind.
* Dr. Paul Ehrlich, The Population Bomb.
     Does the Academy's work contribute to the solution of this tremendous problem? Not only does it have a contribution toward the answer, it has the only complete and long-lasting answer that will remove the problem from mankind. Fortunately, there are others who can contribute immediate help from many different motivations, and there are many external means that can be used to control the problem for some time. The Lord will not permit the destruction of a planet unless men utterly profane the church and destroy the chance of salvation for themselves and their children.* But the long-range principles and the spiritual means for the cleansing and lasting development of the race are given only through the Divine doctrine of the church.
* LJ 10; AE 726: 7.
     Our world, its phenomena, its external problems and pollutions, all arise from spiritual causes.* The natural world is in correspondence to the spiritual world, which is the world of causes.**

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The ignorance, selfishness, greed and perversion of mankind in past ages have had their influence upon our world of nature, and that influence proceeds from the spiritual world, and from the spiritual plane of men's minds in this world, which makes one with the world of spirits.*** So we can conclude that natural pollution exists because mental and spiritual pollution preceded it.**** Some was unwitting, but some was intended and purposeful. Ignorance and carelessness have produced some of the effects that have now grown to such magnitude. But the desire for a great profit now regardless of later cost has led many people to acts that have perilled future generations.*****
* DLW 134e.
** DLW 119.
*** HH 112, 135.     
**** AC 5711; DLW 420e.
***** "Can an Executive Afford a Conscience?" Albert Z. Carr. Harvard Business Review, July-August 1970, pp. 59, 62-64ff.
     So greed and selfishness, ignorance and lack of concern, failure to recognize the Divine purpose in creation or denial of the Lord Himself, the perversion of the doctrine of use as the means of salvation and the acceptance in its place of a mere formula of faith, have brought about the deplorable state of our world. These things-so contrary to the laws of God and the purpose of His creation-were what threatened to destroy the connection between heaven and earth. To preserve that connection a new revelation was given.* To make that revelation known and powerful in the lives of men is the reason for the Academy's existence. Until men gain from that revelation knowledge of the Lord, the doctrine of use, the doctrine of charity with its concern for the freedom and welfare of the neighbor, and until they cultivate the wisdom to use these doctrines, the internal forces of pollution will continue to exist.** Only by the acceptance of the reality of the life after death and the assumption of responsibility measured out on the scale of eternal justice can the power of selfishness be broken.
* AE 641; HH 1; AC 1775.     
** DLW 42Oe.

     From all of this we can see that the observance of Charter Day has an important use for everyone. It gives us an opportunity to regain a genuine perspective, and see the real, eternal uses of the Academy and of the New Church which it serves. It helps us to bring the Academy's ideals into focus with today's problems. It can re-inspire us to protect and develop the Academy's uses. For the Academy teaches above everything else love for the Lord and charity towards the neighbor. Neither the one nor the other can be lived adequately without knowledge of the truths the Academy is dedicated to teaching.*
* TCR 348e, 537.

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     To accept what the Academy has to offer is to serve the Lord more and more fully. From the Academy's teachings we can gain a true idea of the Lord and a genuine purpose for our lives. And is not this what we all truly seek? If we strive to establish justice we must look to the Lord, for He is justice itself and the source of all justice.* If we seek greater love and understanding between people and nations we must look to the Lord, for He is love itself,** and He is the source of the wisdom which enables us to understand.*** Do we want to help men to find satisfaction and happiness in their work, and to show the dignity that resides in their labors, and thus make their lives more worthwhile? Again we must turn to the Lord, for He is use itself,**** and in His revelation He teaches men the value and interrelationship of all uses. From this we can see that each of us needs all others. We can see that no life is wasted, and that each one can contribute to the well-being of all others.*****
* DLW 420e.
** DLW 4.
*** DLW 240: 2, 358; DP 34.
**** DLW 296.
***** Love VI.
     What important uses, and how small our numbers! But we must not be discouraged by this. Spiritual causes are not established by numbers, and every great work on any plane is begun by one or two and gradually spreads to many. As students, let us come to the Academy prepared to receive her real ideals and interpret them in terms of today's life. And then let us go forth from the Academy ready to fight for a better world, but let us start that fight from spiritual principles that the power of the Lord working through the spiritual world may be inmostly present to make our work effective. So at this Charter Day let us all, students and visitors alike, catch the vision of the great work that was in the minds of those who prepared our Charter. Let us gain something of the dream cherished by those of old, that it may be converted into a vision of what can be, that this may become our inspiration both now and throughout our lives.
VISITORS TO BRYN ATHYN 1970

VISITORS TO BRYN ATHYN       Editor       1970

     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) WIlson 7-3725.

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REVIEW 1970

REVIEW       NORBERT H. ROGERS       1970

     THE ESSENTIAL SWEDENBORG. Basic Teachings of Emanuel Swedenborg, Scientist, Philosopher and Theologian. Selected and Edited with an Introduction by Sig Synnestvedt. The Swedenborg Foundation. New York, N. Y., 1970. Pp. 202, Price $5.95.

     This book rather well and effectively carries out the claim in its title. It contains a brief chronology of Swedenborg's activities and twenty pages deal with Swedenborg's life. The bulk of the book is divided into two parts; one presents teachings related to The Nature of Life, and the second those related to The Source of Life. Each sub-section contains a summary of Swedenborg's teachings on a particular subject, which is followed by quotation from the Writings and references. The summaries are generally clear and good, only the one on Religion being unsatisfactory as it gives the impression that, according to Swedenborg, it does not matter what one's religion is, which is somewhat misleading.
     It is true that the Writings teach that a person can be saved no matter what his religion is; but they also make clear that truths of religion must be sought and that these are necessary for salvation, as is indeed brought out in the quotations selected by Dr. Synnestvedt. The method of using numerous quotations in illustration of each subject is praiseworthy, but even when edited there tends to be a repetitiousness which some readers may well find unpleasant. Surprisingly, there is no special section on faith, though the subject is touched upon in many of the sections. Though I dislike attributing the teachings of the Writings to Swedenborg, it is an honest book which is no doubt intended to give a person who is not yet ready to accept the Writings as a revelation of the Lord an over-all knowledge of their contents. This book is not for the beginner, but for one who is acquainted with Swedenborg and his Writings and wishes to know more. It should be useful for New Church people.

     NORBERT H. ROGERS

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BORN IN A STABLE 1970

BORN IN A STABLE       Editor       1970



     
NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.


Editor - - Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager - - Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM
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.
     If it had pleased the Lord, the Writings say, He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones; but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation. If the Lord had been so born, the power-hungry, the place-seekers, the sycophants, would have thronged His chamber, not to worship Him, but to be at the source of what they loved and sought. There would have been no room among them for simple shepherds, and wise men would have avoided the place, if indeed they had ever been led anywhere near it. Yet those who would gladly have resorted to the Lord in a palace would have been unmoved by His birth in a stable, had they even known about it.
     Here is a simple but important lesson. Whether they call it salvation, fulfillment, or self-realization, men seek that which will crown their lives; but if they seek it in that which seems to promise only power, prestige, or wealth, they will fail to find it. Salvation, fulfillment, the realization of the self man was created to be, are to be found only in the Word of the Lord. Yet the Word, by the world's criteria, seems to be the least likely source of these things. In its simplicity and rudeness it appears to be no more than a stable. Yet, as in Bethlehem, a stable can be ennobled by what it contains; and the Word, because it contains the internal sense within which is the Lord Himself, is infinitely superior to any human writing or system of thought, no matter how elegant and sophisticated. But it takes true simplicity or true wisdom to realize this and worship the Lord in the Word.

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FAITH FOR ALL TIMES 1970

FAITH FOR ALL TIMES       Editor       1970

     The faith of the New Church has as its very being confidence in the Lord God the Savior, Jesus Christ, and trust that he who lives well and believes rightly will be saved. Confidence and trust, of course, are not peculiar to the New Church. That which makes them to be its faith is truth from the Word. Until they are put to the test, it is easy for men to have confidence and trust that the Lord will do for them that which their hearts desire. It is only as men approach the Lord, learn truths from the Word, and live according to them that they can be given a confidence and trust that will not be shaken by the failure of their plans, the frustration of their ambitions, and the denial of that upon which they have set their hearts.
     Genuine confidence and trust are given beyond the limits of human foresight and prudence. They are grounded in the faith of love in the unfailing operations of the Lord's Divine Providence. It is entirely proper for men to hope and plan for the future, and natural for them, in weighing the signs of the times, to regard certain possibilities as conducive to their welfare and others as inimical to it. It is spiritual to have a calm assurance that whatever may be the impact on their lives of history's unfolding, the Lord will bring about that which is conducive to their spiritual welfare, if they will but believe in Him and try to live according to His commandments.
     As the end of the year draws near we cannot know what the new year may bring. In many areas we may indeed have dark forebodings. But as we reflect on the Lord's leading in the year that is ending, and realize how many of our worst fears were not justified, we may draw from the past confidence for the future in the present. In this we may find a faith for the new year, and for all the years of our lives: that if we trust in the
     Lord and in His ways, He will do what is best for us and His church.
ARE EVIL AND SIN IDENTICAL? 1970

ARE EVIL AND SIN IDENTICAL?       Editor       1970

     It is sometimes asked whether the Writings make any distinction between evil and sin. The question arises in connection with imputation. Are evil and sin always one and the same, or can there be evils which are not sins, that is, things evil in themselves which are yet not imputed to man as sins under certain conditions?
     At first glance it might seem that there is no distinction. Evil and sin, regarded in themselves, are both defined as disjunction from good and disunion from God, and each is said to originate in the loves of self and the world. Some of the passages which speak of man's hereditary nature say that he is born into sin, is nothing but sin, and remains wholly in sins unless he is regenerated; others make the same statements, but use the term, evil, instead of sin.

604


However, while evil and sin, regarded in themselves are identical, there are teachings which show a vital distinction between them as far as imputation is concerned.
     Perhaps the most significant are the teachings that to sin is to become guilty of evil, and that it is to do and think what is evil intentionally and from the will. What is so done repels the influx of heavenly love from the Lord, and thus brings about disjunction and disunion, thus destroying spiritual life. The distinction implied here is that certain acts, enumerated in the Decalogue, in themselves bring about disjunction and disunion, but do not have that effect in man if they are not done intentionally and thus from the will. Evils which are done unwittingly, from ignorance or under the stimulus of an overpowering cupidity, are not imputed to man as sins because he does not make himself guilty of them. They do not originate in self-love, and are therefore not disjunctive and disuniting in him.

     When this distinction is seen much confusion can be avoided. We need and should not feel any reluctance to name as evil those things which are contrary to Divine order, to the Word and to religion; either lest we make the spiritual judgment of imputing sin to the neighbor, or because we would give him the benefit of the doubt. These things are evil. They bear within them the seeds of disjunction and disunion; but whether these are implanted and come to fruition is known only to the Lord. With this known, good can be coupled with doctrinal responsibility; and fidelity to the Word can be preserved, not sacrificed in the name of what is felt to be the demand of charity.
     This distinction applies also to our children. They can do things which are contrary to Divine order, to the Word and to religion, and the disorder must be corrected-which can be done only in the person of the child; for it is not useful to attribute the evils of childhood to evil spirits in such a way as to make the child think that they, not he, should be punished! Yet to call a child evil or wicked is not only cruel, it is also untrue and therefore doctrinally indefensible.
     Under the same distinction, however, we may see that man can have no conjunction with heaven unless and until he desists from evils because they are sins, and that regeneration begins when he first does so. There are many motives from which evils can be shunned in act, and even in imagination; but it is the shunning of them because they will result in disjunction from good and disunion from the Lord that introduces man into conjunction with good and with the Lord.

605


AMEN 1970

AMEN       Editor       1970

     Truth and faith are one, and in Hebrew both are expressed by the same word-Amuna, Amen. This word was carried over into the New Testament, and both of its meanings are preserved in the English versions. When used by the Lord at the beginning of a teaching it is rendered, 'Verily"; and when used at the end, or at the close of a prayer, it is given as Amen." In the first instance, what is signified is Divine truth and confirmation thereof from the Lord, who is the truth itself; in the second, confirmation and the consent of all that it is so, which confirmation comes from the Lord when anyone speaks Divine truth from the heart. As used by the church in worship, therefore, "Amen" expresses faith in the Divine truth and also submission to the Lord.
NEW ENGLISH BIBLE 1970

NEW ENGLISH BIBLE       JOHN KANE       1970

     Editor of NEW CHURCH LIFE:

     I have been reading the New Testament in the New English Bible and I look forward to a considered assessment of this translation of the Word by qualified New Church men.
     It took me a chapter or two to get used to the style, but then I came to appreciate it and even to wonder whether it might even be closer to the true original meaning than the Authorized and Revised versions. It seemed to me easy to see that it should make easier and more attractive reading for a generation to whom the Word has been hitherto unfamiliar and who have not been brought up on the old versions.
     But then I began to come across passages that smacked of the covert agnosticism and atheism into which the old Christian churches are falling. A striking example of this appears to me to be Matthew 16: 26, where a man's "soul" is translated as "his true self." I quote: "What will a man gain by winning the whole world, at the cost of his true self? Or what can he give that will buy that self back?"
     One suspects that the translators do not believe that man has a soul and hence that there is nothing to survive the death of the body. At least a New Church man wants nothing of "his true self" for it sounds uncommonly like his wretched proprium.
     JOHN KANE
Santa Brigida
Las Palmas

606


LOCAL SCHOOLS DIRECTORY 1970

LOCAL SCHOOLS DIRECTORY       Editor       1970

     1970-1971

     Local schools report the following teaching staffs for 1970-1971:

BRYN ATHYN:     Rev. Robert S. Junge     Acting Principal
     Mr. Carl Gunther               Assistant to the Principal
     Miss Eleanor Cranch          Kindergarten, Section I
     Miss Judith Nash               Kindergarten, Section II
     Mrs. Edward Cranch          Grade 1 Section 1
     Mrs. Thomas Redmile          Grade 1, Section II
     Mrs. Grant Doering          Grade 2, Section I
     Miss Rudaina Abed               Grade 2 Section II
     Miss Nancy Stroh               Grade 3, Section 1
     Mrs. Sandra Penner          Grade 3 Section II
     Miss Alison Glenn               Grade 4, Section 1
     Miss Barbara Charles          Grade 4, Section II
     Mrs. Barbara Synnestvedt     Grade 5, Section 1
     Miss Judith Abele               Grade 5, Section II
     Mrs. Stanley Rose               Grade 6, Section 1
     Mrs. William Griffin          Grade 6, Section II
     Miss Carol Smith               Grade 7, Girls
     Mr. Leigh Latta               Grade 7, Boys
     Mrs. Dan Echols               Grade 8, Girls
     Mr. Yorvar Synnestvedt          Grade 8, Boys
     Mr. Richard Show               Music
     Mrs. Robert Alden               Special Education
     Mrs. William Bruckerl          Physical Education, Girls
     Mr. Cedric Cranch               Physical Education, Boys
COLCHESTER:     Rev. Bjorn A. H. Boyesen     Headmaster
     Miss Hilda Waters               Grades 1, 3, 4-7
DURBAN:     Rev. Daniel W. Heinrichs     Principal
GLENVIEW:     Rev. Louis B. King     Headmaster
     Rev. Alfred Acton     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 & 8
     Mr. Gordon McClarren          Grade 9
     Mr. Dan Woodard               Grade 10
     Mrs. William Hugo               Librarian

607



KITCHENER:     Rev. Frank S. Rose     Principal
     Mrs. John H. Hotson          Kindergarten
     Miss Laura Gladish          Grades 1-3
     Miss Jennifer Scott          Grades 1-3
     Miss Joan Kuhl               Grades 4-6
     Mr. Michael Glenn               Grades 7 & 8
PITTSBURGH:     Rev. Kurt H. Asplundh     Principal
     Mrs. Robert Kendig          Grades 1-3
     Mrs. Robert Omlor               Grades 4-6
     Mrs. John Schoenberger          Assistant, Grades 5-9
     Mr. Dirk van Zyverden          Grades 7-9
TORONTO:     Rev. Harold C. Cranch     Principal
     Rev. Christopher R. J. Smith     Religion
     Mrs. Sydney R. Parker          Kindergarten
     Mrs. Gordon Jorgenson          Kindergarten
     Miss Sylvia Parker          Grades 1 & 2
     Mrs. Norman Hiebert          Grades 4-6
     Miss Sheila Rose               Grades 7 & 8
WASHINGTON:     Rev. Frederick L. Schnarr     Principal
     Miss Gillian Simons          Grades 1, 2, 4

     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.
APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1970

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH       Editor       1970

     Requests for application forms for admission to any of the Academy schools for the 1971-1972 school year should be made before January
15, 1971.

     Completed application forms and accompanying material should be received by the Admissions Office by March 15, 1971.

     Application for re-admission of students already in attendance should be made in writing by March 15, 1971. Please address all correspondence to the Director of Admissions, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009.

608


Church News 1970

Church News       PRESCOTT A. ROGERS       1970

     CHARTER DAY

     Although the weather had been threatening, Thursday brought clearing skies which lasted the entire weekend. Many people participated in all the events scheduled for the occasion.
     Initiating the activities was an Open House held by the Theological School in Pendleton Hall on Thursday evening. Some interesting points were made by the Dean of the school, the Rev. Cairns Henderson. He mentioned that this year enrollment, eight students, was the largest; that this program was a first for the Theological School, or at least the first in many years; and that perhaps it was about time for such a program. Five students spoke, representing all three years of the school and different aspects of its work.
     Tom Kline (first year) spoke on the change from undergraduate to graduate school in the Academy. He felt somewhat at a disadvantage since he had been a theological student for only four weeks, but his points were well made. He emphasized the close teacher-student and student-student relationships, the benefit from individual research, and the very strong feeling of use in preparation for the ministry. Mark Carlson (first year) in speaking of the curriculum gave a brief history of it, stating many of the major points and developments. Dennis Reddekopp (second year) gave an account of the Theological Forum, an informal monthly gathering of the students with the Dean at his home. The students take turns presenting topics of their own choosing. This gives them an opportunity to discuss subjects with their fellow students, the Dean and invited ministers, and prepares them to discuss matters at any confrontation-very important for ministers. Ragnar Boyesen (third year) spoke on his experience and opinion of student teaching. He felt that teaching was a great benefit, for it served as valuable experience for later teaching-in sermons, classes and schools. He found it challenging to make religion thoughtful and stimulating for 16-year old boys, and to resist the temptation to tell the answers rather than lead the students to them. Finally, Erik E. Sandstrom (third year) discussed the field work expected of every candidate. To him the experience was invaluable because he was actually preparing and presenting doctrinal classes and church services. He was impressed with the feeling of leadership based on personal contact, and the fact that he learned while teaching and leading. (As a note, the other three students are Tom Andrews and Michael Gladish, first year, and Arne Bau-Madsen, second year.) After the program, refreshments were served in the Commons by the wife of the Dean and the wives of some of the students.
     The Charter Day address, given by the Rev. Harold C. Cranch and published in this issue (see pp. 596-600), was stimulating and an excellent introduction to the banquet talks. The rest of this beautiful day was spent socializing at lunch and at the athletic events. The Charter Day Dance was extremely well attended, as the crowding of the traditional Gorand March could attest. The College deserves much credit for its work on the decorations which centered in a mural depicting the woman clothed in white and a colorful presentation of the Academy seal done with tissue paper.
     Saturday morning and afternoon were used for many meetings and social contact. The banquet that night also had a large attendance which was treated to an entertaining and useful program.

609


The theme was "Coping with Rapid Change." We heard from a group of alumni who-as the toastmaster, Mr. George Woodard, said-were affected by this change, yet spoke little about it. This group, consisting of six people, represented young adulthood, a period of rapid and dramatic change. Each was a graduate of the Boys or Girls School, had one year in the Academy of the New Church College, graduated at another institution, participated in an important career, and was an active New Church man or woman. The toastmaster, in introducing the program, wondered why, since the Academy changes with each new group of students, the Academy should wait until the new groups are here. Perhaps changes should be made first to meet their needs.
     Mr. Justin Synnestvedt, using his philosophical background, spoke on the idea of change. We know both change and permanence. The Divine truth does not change, yet we change. Yet what actually changes? One person is the same at any age. So there is paradox: individuals change, yet they do not change. Mr. Synnestvedt felt that the Academy forced the stability of truth on students without allowing for individual response, a very valuable and necessary thing. The Academy is due for a look at "change" itself, for learning is change. In closing, Mr. Synnestvedt reminded us of the quote: "Behold, I make all things new."
     Mr. Harald Sandstrom topic was "The Academy and the Revolution of Modernization." He spoke of the effect of the revolution on our institutions. There is a breakdown of things as they used to be; and he mentioned two common beliefs which affect today's society. The first is the belief that man can do anything. But in the process of modernization a bad result has occurred-dehumanization; and this result has effected a revolution against modernization among many people. The second belief is that existing order is disorder, as seen by many to be prevalent in the branches of government. These and other existing ideas are not without effect upon the Academy, which must therefore be professionally attuned to what is happening and act as interpreter for the rest of the Church. Also, the Academy must teach its students so that they are able to cope with the situation and at the same time to prepare for the truly spiritual life. This could best be accomplished by means of effective discussion within the Academy.
     The next speaker, Mr. Kenneth York, had as his subject, "Technically We're Living in a Changing World." He pointed out that technology, which effects change, is a part of our lives. There are things happening daily which effect change. Machines are built to out-do man in almost everything. He called on us not to become victims of our ignorance in this change, but instead to use our minds actively and correctly. Even though there is an emphasis on details today, it is their application by a useful mind that is important. Mr. York was especially grateful for what the Academy did for him, and that was to teach him to think, to use his mind. This enabled him, as it should others, to adjust to new situations and to encourage interest in a wide variety of areas, in contrast to the trend toward strict specialization. The Academy should help its students to use the changing world to better their uses, and this is to be done by developing their minds.
     After a choral work beautifully presented by the College Chorus we returned to our speakers. Mrs. Carol (Ebert) Henderson selected "Boys and Girls Together" as her focus of attention. She wondered, as she noticed many institutions have broken with tradition and gone co-educational, why the Academy kept most of its classes segregated according to sexes. She noted that some classes have been made co-educational, and wondered; why these, and not others? When it comes to the education of the sexes, approaches and applications are different; but, on the other hand, can femininity and masculinity develop fully each without the other? Mrs. Henderson felt that there was a special need for the resident students to have contact with the other sex. She also felt that social contact needed to be supplemented with intellectual contact.

610


She felt that changing conditions warranted new considerations.
     Mr. Kirk Pendleton, in taking the theme of the program as his topic, felt that we should be looking to the time when we build a university in this changing world. Chaotic conditions exist in education, and it is necessary that we do so for the sake of spreading the truth through academic centers and for the sake of our students, who face the moral, spiritual and civil decay in society. Students everywhere are looking for a meaning to life, and Academy students, whether aware of it or not, are lucky to have that meaning shown to them. The Academy has a big responsibility since the faculty helps to mold the future Church; and that is why it is so important to teach from an educational philosophy based on the Writings. The faculty must strive for excellence and then pass it on to the students. The alumni also had a great responsibility in sustaining the school in every way. We must do more than maintain; we must build. Without support an institution cannot grow. In closing Mr. Pendleton pointed out that the Academy offers privileges, not rights, and that students, faculty and alumni should be aware of this.
     The final speaker, Miss Rachel Halterman, spoke on "Faith in Change." Change exists in every society, but today's society is more aware of its environment. In this connection it is often asked, what is the purpose of education? The very purpose of life also is lost to most. We in the church are fortunate, but we must guard against a feeling of superiority. We must take notice of outside problems and be able to offer help. Closed minds cannot give aid. Miss Halterman charged us to make sure of what the uses of the Academy are, and what they are not. For instance, the Academy is not a substitute for the home. Because it is an institution of learning, a varied and broad curriculum should be offered. Secular instruction was needed to help bridge the gap between the New Church and the outside world. But in no way should the Academy waver from a distinctive New Church education. The home and the school must work together in this, for the home offers the tools with which the Academy works.
     The Rev. Martin Pryke, Executive Vice President of the Academy, responded to the speeches by showing the delight and encouragement he felt had been created by the speakers. He noted that change and life were inseparable, both in respect to the individual and to the institution. But where was this change to originate-from within or from without? Change should not come from the changing world but rather from the source of truth, the Writings. We in the Academy must not ignore the changing world. On the contrary, we must meet its challenges. Change may be prodded for, but it has to be based on principle, not pressure. He noted that counsel had been gradually extended to youth. Mr. Pryke finished by mentioning that since the Academy was a living and thus a changing institution, we must be sure that the change is in the direction of progress.
     The Right Rev. Willard D. Pendleton, President of the Academy, then rose to offer his comments. He, too, was encouraged by the speeches and impressed with the presentation given by the six speakers. He stated that we in the Academy have so much, and that we need the vitality to sustain this.

     PRESCOTT A. ROGERS

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ABBREVIATED TITLES 1970

ABBREVIATED TITLES       Editor       1970



     Announcements




     The Writings

Abom.-Abomination of Desolation
AC-Arcana Coelestia
Adv.-Adversaria
AE-Apocalypse Explained
AR-Apocalypse Revealed
Ath-Athanasian Creed
BE-Brief Exposition
Calvin-Conversations with Calvin
Can.-Canons
Char.-Doctrine of Charity
CL-Conjugial Love
CLJ-Continuation of the Last Judgment.
Conv. Ang.-Conversations with Angels
Coro.-Coronis
DLW-Divine Love and Wisdom
Dom.-De Domino
DP-Divine Providence
Ecc. Hist.-Ecclesiastical History of the New Church
EU-Earths in the Universe
F-Doctrine of Faith
5 Mem.-Five Memorable Relations
HD-New Jerusalem and its Heavenly Doctrine
HH-Heaven and Hell
Hist. Crea.-History of Creation
Idea-Angelic Idea concerning Creation
Infl.-Influx
Inv.-Invitation to the New Church
Life-Doctrine of Life
LJ-Last Judgment
LJ post.-Last Judgment (posthumous)
Lord-Doctrine of the Lord
Love-Divine Love
Mar.-On Marriage
PP-Prophets and Psalms
Q-Nine Questions
SD-Spiritual Diary
SD min.-Spiritual Diary Minor
Sk.-Sketch of the Doctrine of the New Church
SS-Doctrine of the Sacred Scripture
TCR-True Christian Religion
Verbo-De Verbo
WE-Word Explained (Adversaria)
WH-White Horse
Wis.-Divine Wisdom

     
     Philosophical Works

AK-Animal Kingdom
Br.-The Brain
Cer.-The Cerebrum
Chem.-Chemistry
1, 2 Econ.-Economy Kingdom, Parts 1, 2
Fib.-The Fibre
Gen.-Generation
Inf.-The Infinite
of the Animal
L Pr.-Lesser Principia
Misc. Obs.-Miscellaneous Observations
Pr.-Principia
Psych. Trans.-Psychological Transactions
R. Psych.-Rational Psychology
Sens.-The Five Senses
Trem-Tremulation
WLG-Worship and Love of God

     For lists of the Theological Works see: Tafel's Documents, Vol. II, pp. 950-1023; Potts' Concordance, Introduction; and General Church Liturgy, pp. 236-238.
     For lists of Swedenborg's earlier works see: Tafel's Documents, Vol. II, pp. 884-949; and A Classified List by the Rev. Alfred Acton.
GENERAL CHURCH OF THE NEW JERUSALEM 1970

GENERAL CHURCH OF THE NEW JERUSALEM       Editor       1970

     RIGHT REV. WILLARD D. PENDLETON, BISHOP
RIGHT REV. GEORGE DE CHARMS, BISHOP EMERITUS
REV. NORBERT H. ROGERS, SECRETARY OF THE CHURCH [UNINCORPORATED] MR. STEPHEN PITCAIRN, SECRETARY OF THE CORPORATION
MR. L. E. GYLLENHAAL, TREASURER
Bryn Athyn, Pennsylvania 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1970

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1970

     Akron, Ohio (North Ohio Circle).*-Occasional Classes. Inquire of Dr. Philip de Maine, 1930 Wiltshire Rd., Akron. Ohio 44313.

     Atlanta, Georgia.**-Every other month. Visiting Pastor: Rev. Roy Franson. Secretary: Mr. Conrad Bostock, 265 Underwood Dr. NW., Atlanta, Georgia 30328.

     Auckland, New Zealand.**-Visiting Pastor: Rev. Douglas McL. Taylor. Taped Service every other week. Secretary: Miss E. R. Tuckey, 34 Woodward Rd., Mt. Albert, Auckland. Phone: 83889.

     Bryn Athyn, Pa. 19009.-Bryn Athyn Church. Pastor: Rt. Rev. Willard D. Pendleton. Dean: Rt. Rev. Elmo C. Acton. Friday Class.

     Calgary, Alberta.-Quarterly. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Mr. Ronald A. Smith, 1032 Heritage Drive, Calgary, Alberta. Phone:

     Chicago, Ill-Sharon Church. Pastor: Rev. Robert H. P. Cole. 5220 North Wayne Ave. 60640. Phone: Sunnyside 4-6398. Services 11 am. Monthly Class.

     Cincinnati, Ohio (South Ohio Circle).*-Pastor: Rev. B. David Holm, 10613 Le Marie Dr., Sharonville, Cincinnati, Ohio 45241.

     Cleveland, Ohio (North Ohio Circle).*-Monthly, next to last Sunday, at the Convention Church, Broadview Road. Visiting Pastor: Rev. Erik Sandstrom. Secretary: Mr. Charles P. Gyllenhaal, 474 Glen Park Drive, Bay Village, Ohio 44210. Phone: TR 13107.

     Colchester, England.-175-181 Maldon Rd. Pastor: Rev. Bjorn A. H. Boyesen, 30 Inglis Rd. Phone: 71526. Wednesday Class.

     Connecticut.**-Saturday class and Sunday service monthly. Pastor: Rev. Lorentz R. Soneson, 145 Shadyside Lane. Milford, Connecticut 06460. Secretary: Mrs. Salvatore J. Tuccia, 11 Berry Lane, Colchester, Connecticut 06415. Phone: 537-5448.

     Copenhagen, Denmark.*-Weekly service, Stellavej 14, R0dovre. Occasional visits by the Rev. Kurt P. Nemitz. Call Mr. Svend Strobaeck: Tel. 53 06 81.

     Crooked Creek, Alberta.-Monthly. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Mr. Edward Lemky, Crooked Creek, Alberta. Phone 403-957-2507.

     Dawson Creek, B. C.*-Pastor: Rev. Willard L. D. Heinrichs, 1108-96 Ave., Dawson Creek, B. C., Canada. Class alternate Fridays. Phone: 604-782-7394.

     Denver, Colo.*-"New Church House," 1055 Vine St., Denver 80206. Resident Pastor: Rev. Morley D. Rich. Phone: 355-7219.

     Detroit, Mich.-205 West Long Lake Road, Troy, Mich. Pastor: Rev. Geoffrey S. Childs, 280 East Long Lake Rd., Troy. Mich. 48084. Friday Class.

     Durban, Natal, South Africa.-36 Perth Road, Westville. Pastor: Rev. Daniel W. Heinrichs, 30 Perth Road, Westville.

     Erie, Pa.*-Occasional. Visiting Pastor: Rev. B. David Holm. Secretary: Mrs. Dewey E. Burnett, 2406 East 32nd St., Erie, Pa. 16510.

     Fort St. John, B. C.**-Monthly Class. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Dr. Fred Hendricks, Fort St. John. Phone: 604-785-3710.

     Fort Worth, Texas.*-Regular recorded services. Pastor visits monthly. Pastor: Rev. Morley D. Rich. Secretary: Mrs. Charles E. Hogan, 7513 Evelyn Lane 76118.

     Glenview, Ill.-Immanuel Church. Pastor: Rev. Louis B. King, 73 Park Drive 60025. Assistant Pastor: Rev. Alfred Acton, 2700 Park Lane 60025. Friday
Class.

     Hurstville, N. S. W., Australia.-Dudley St. Pastor: Rev. Douglas McL. Taylor, 22 Dudley St., Penshurat, N. S. W. Phone: 57-1589.

     Indianapolis (Indiana Area).**-Monthly, third weekend. Visiting Pastor: Rev. B. David Holm. Contact Mr. David F. Gladish, 845 East King Street, Frankin, Indiana 46131.

     Jonkoping, Sweden.*-Weekly service, Rosenbergsgatan 9. Occasional visits by the Rev. Kurt P. Nemitz. Call Mr. Lennart Fornander. Phone: 79119.

     Kalamazoo, Mich.**-Pastor visits Feb., May, Oct. Saturday class. Visiting Pastor: Rev. Robert H. P. Cole. Secretary: Miss Joyce Barger, 3537 Niles Rd., St. Joseph, Mich. 49085. Phone: 429-1428.

     Kitchener, Ont.-Carmel Church, R.R. 3, Preston Ontario. Pastor: Rev. Frank S. Rose, R.R. 3, Preston. Friday Class.

     London, England.-Michael Church. 131 Burton Rd., Brixton. Pastor: Rev. Donald L. Rose, 135 Mantilla Rd., Tooting, London, S.W. 17. Phone: 672-6239. Wednesday Class.

     Los Angeles, Calif.-Service: 11 am. Acting Pastor: Rev. Norman H. Reuter, 346 Riverdale Drive. Glendale, Calif. 91204. Secretary: Mr. Donald Zuber, 23421 Gilmore St., Canoga Park, Calif 91304.

     Madison, Wis.*-Weekly service. Pastor visits every second Sunday except August. Visiting Pastor: Rev. Robert H. P. Cole. Call: Mrs. Charles M. Howell, 3912 Plymouth Circle, Madison 53705.

     Massachusetts.**-Occasional. Visiting Pastor: Rev. Lorentz R. Soneson. Secretary: Mrs. William H. T. Furry, 45 North Grove St., Foxboro, Mass. 02035.

     Miami, Fla.*-15101 N.W. 5th Ave. Pastor: Rev. Roy Franson, 6721 Arbor Dr., Miramar, Fla. 33023.

     Montreal, Que.*-Service and classes five times a year. Visiting Minister: Rev. Christopher R. J. Smith. Secretary: Mr. Denis de Chazal, 3655 Ridgwood, Apt. 408, Montreal 26, P.Q.

     New Smyrna Beach, Fla.**-Visiting Pastor: Rev. Roy Franson. Contact Mr. William Zeitz, R.R. 1. Pioneer Trail, New Smyrna Beach 32069.

     New York, N. Y.*-Occasional, 2.30 p.m. Doctrinal class follows service. Visiting Pastor: Rev. Lorentz R. Soneson. Call Mrs. Francis Goodman: U Later 2-3766.

     North Jersey.*-Occasional. 11 a. m. Visiting Pastor: Rev. Lorentz R. Soneson. Call Mr. James T. York (Area Code 201) 379-4050.

     Oklahoma.**-Pastor visits monthly, third Friday or Saturday. Pastor: Rev. Morley D. Rich. Secretary: Mrs. Arthur Smith, Rte. 1, Manoford, Okla. 74044

     Oslo, Norway.*-Weekly service. Vetslandsveien 82A, Oppsal. Occasional visits by the Rev. Kurt P. Nemitz. Call:     Mr. Eyvind Boyesen. Tel. 26 11 59.

     Paris, France.*-Monthly meetings in the homes. Visiting Pastor: Rev. Donald L. Rose. Secretary: Mr. Elisee Hussenet. 50 Rue Caulaincourt, Paris 18, France.

     Phoenix, Arizona.**-Service 1st and 3rd Sundays. Visiting Pastor: Rev. Geoffrey H. Howard. Contact Mr. Hubert O. Rydstrom, 3640 E. Piccadilly Rd., Phoenix 85018. Phone: 95-2290.

     Pittsburgh, Pa.-299 Le Roi Rd. Pastor: Rev. Kurt H. Asplundh, 6901 Yorkshire Dr., Pittsburgh 15208. Phone: 412-661-6844. Friday Class.

     Portland, Ore.**-Quarterly. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Mrs. W. D. Andrews, P.O. Box 8839, Portland, Oregon 97208. Phone: 503-227-4144.

     Rio de Janeiro, Brazil.-Minister: Rev. Jose Lopes de Figueiredo, Rue Henrique Fleiuss 155, Apt. 405, Tijuca, Rio de Janeiro.

     Rockford, Ill.**-First Tuesday of each month. Monthly class. Visiting Pastor: Rev. Robert H. P. Cole. Contact Mr. Axel Eklund, 4608 Manheim Rd., Rockland, Ill. 61108. Phone: EX 8-0381.

     St. Paul-Minneapolis, Minn.*-Weekly Service. Pastor visits every third Sunday except in August. Visiting Pastor: Rev. Robert H. P. Cole. Secretary: Mrs. G. King Wille, 1106 North Second Avenue, Stillwater, Minneapolis 55082.

     San Diego, Calif.*-2701 Meadowlark Dr. Service every Sunday. Visiting Pastor: Rev. Geoffrey H. Howard. Contact Mr. Robert Pollock, 4626 Bancroft St., Apt. 1, San Diego, Calif. 92116. Phone: 283-8712.

     San Francisco, Calif. (Bay Area).*-Service bi-weekly, 4 :00 p.m. Acting Visiting Pastor: Rev. Norman H. Reuter. Secretary: Mr. Jonathan P. Cranch. 1030 Pine St., Menlo Park, Calif. 94025. Phone: 323-7523.

     Seattle, Wash.**-Quarterly. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Mr. Harold W. Kunkle, 2625 106th Place SE., Bellevue, Wash. 98004. Phone: 206-454-7787.

     Spokane, Wash.**-Quarterly. Visiting Pastor: Rev. Willard L. D. Heinrichs. Contact Mr. Carith E. Hansen, West 1324-5th Avenue., Apt. 4B, Spokane, Washington 99204. Phone: 509-747-7048.

     Stockholm, Sweden.-Sockenvigen och Bhgcrstavhgen, Enskedegard. Pastor Rev. Kurt P. Nemitz. Aladdinavigen 27. 16138, Bromma, Sweden. Phone: 48 99 22 and 26 79 85.

     The Hague Holland.*-Occasional. Visiting Pastor: Rev. Donald L. Rose. Inquire of Mr. Daniel Lupker, Laan Van Meesdfvoort 1240, The Hague, Holland.

     Toronto, Ont.-Olivet Church, 279 Burnhamthorpe Rd. Pastor: Rev. Harold C. Cranch, 2 Lorraine Gardens, Islington, 677 Ontario. Assistant to the Pastor: Rev. Christopher R. J. Smith, No. 302, 146 The West Mall, Etobicoke, 652 Ontario. Friday Class.

     Transvaal, South Africa.*-Occasional. Visiting Pastor: Rev. Peter M. Buss. Secretary:     Mr. Robert W. Cowley, 35 Craggs St., Rynfield, Benoni, Transvaal.

     Tucson, Arizona.*-3056 N. Country Club Road. Resident Pastor: Rev. Geoffrey H. Howard, 2536 N. Stewart Ave., Tucson 85716. Phone: 793-0261.

     Urbana, Ohio (South Ohio Circle).*-Visiting Pastor: Rev. B. David Holm. Call Mr. Robert G. Barnitz, 609 South Main St., Urbana 43078.

     Vancouver, B. C.**-Quarterly. Visiting Pastor:      Rev. Willard L. D. Heinrichs. Contact Mr. E. L. Fairburn, 554 East Kings Rd., North Vancouver. Phone: 987-8880.

     Washington, D. C.-Washington Church of the New Jerusalem, 11914 Chantilly Lane, Mitchellville, Md. Pastor: Rev. Frederick L. Schnarr, 3809 Enterprise Rd. 20716. Phone: 390-6157. Friday Class.

     For services in England other than in Colchester and London communicate with the pastors of the Colchester and London societies.

* Recognized Circle
** Group